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Studies in the 
Epistles and Revelation 

BY 

Prof. W. B. TAYLOR 

Dean of Bible Department of Bethany College, Bethany, W. Va. 



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-3<b 

TABLE OF CONTENTS 

PAGE 

Lesson I. A Preview of the Epistles 7 

DIVISION I.— PAULINE Ex ISTLES. 
Lesson II. Studies in Pauline Epistles 13 

Part I. — The Second-Coming Epistles. 
Lesson III. I and 2 Thessalonians 19 

Part II. — Law and Gospel Epistles. 

Lesson IV. Romans 29 

Lesson V. 1 Corinthians 40 

Lesson VI. 2 Corinthians 52 

Lesson VII. Galatians. 58 

Part III. — Transitions al Epistle. 
Lesson VIII. Philippians.. 62 

Part IV. — Christological Epistles. 

Lesson IX. Ephesians 78 

Lesson X. Culossians 98 

Part V.— Pastoral and Personal Epistles. 

Lesson XI. I Timo hy and Tit s 107 

Lesson XII. Philemon and 2 Timothy 123 

DIVISION II. — HEBREWS. 
Lesson XIII. Hebrews 133 

DIVISION III— THE GENERAL EPISTLES. 

Lesson XIV. James. 147 

Lesson XV. 1 and 2 Peter... 153 

Lesson XVI I, 2 and 3 John .« 162 

Lesson XVII. Jude. 172 

DIVISION IV. 

Lesson XVIII. Revelation 179 

Lesson XIX. Revelation (cont'd) 188 

Lesson XX. Review 192 



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Studies in the Epistles 
and Revelation 



LESSON I. 
A Preview of the Epistles 
I. INTRODUCTION, PURPOSE AND METHOD 

"I am determined to know nothing among you 
but Jesus Christ and him crucified." The world 
is so large, so wonderful, so beautiful, that no 
one can personally see and comprehend it all. 
We get our knowledge of it from the testimony of 
others, coupled with our own personal experience. 
So it is with "Jesus Christ our Lord." In this 
brief outline study I shall hope only to give the 
viewpoint from which each of the writers of the 
Epistles and Revelation saw the Christ, outline the 
vision, and bid you make it a part of your own life. 
We shall dwell on those doctrines that vitally 
shape Christian life and character in practical 
Christian living. 

1. In Line with Our Times. — This is in line with 
the religious thought of our times, the cry of which 



s 



EPISTLES AND REVELATION 



is, "Back to Christ!" Even here a word of caution 
is necessary, because this often means back of the 
apostles and their unfolding of the larger ministry 
of the Christ; back of Pentecost and the household 
of Cornelius. The personal ministry of Jesus was 
but to the lost sheep of the house of Israel. His 
message to us Gentiles is in the Acts of the Apos- 
tles, the Epistles and Revelation. They contain 
every truth announced in Christ's personal min- 
istry, but with this larger application. Then, back 
to Christ should mean back to him as seen and 
proclaimed and lived in the ideals of the approved 
ambassadors of the risen and glorified Lord and 
Master. Modern scholarship has done much to 
turn Christian thought from doctrines about the 
Christ to the personal Son of God, though not 
always so designed. The movement of modern 
thought is Christward. 

2. Knowledge of Gcd and Man. — This is the only 
way we may understand and know God. "No man 
hath seen God at any time; the only begotten Son, 
who is in the bosom of the Father, he hath de- 
clared him" (John 1: 18; 1 John 4: 12). "No 
man knoweth the Father but the Son, and he to 
whom the Son hath revealed him" (John 6: 44- 
47). To know both God and man, we must know 
the Christ, because he is God's ideal of man and 
man's ideal of God. 

3. Structure of New Testament. — The entire 
New Testament is a series of co-ordinating, rather 
than successive, attempts to interpret the Christ. 

(1) The Gospels. — The Gospels are historic, and 



A PREVIEW OF THE EPISTLES 9 



are written to produce faith in the divine "Son 
of man." 

(2) Acts. — Acts is historic, declaring the reg- 
nancy of Jesus Christ and showing how all classes 
of men accepted him, entering into the life of 
blessing and power, or how they continued to re- 
ject and defy him. 

(3) The Epistles. — The Epistles were written to 
those who were in Christ Jesus, teaching "that, 
denying ungodliness and worldly lusts, we should 
live soberly and righteously and godly in this 
present world." They are not a simple, but a com- 
plex and manifold, idea of Christ's wonderful per- 
sonality and the individual's duties arising there- 
from. Every duty, privilege and blessing grows 
out of the Christian's relationship to "Jesus Christ 
our Lord." 

(4) Revelation. — The prophecy of the Book of 
Revelation is that Christ and the redeemed are 
ultimately to triumph over Satan, sin and death, 
and that God is to be all and in all. 

4. Viewpoints in the Epistles. — There are six 
types of thought in the Epistles: Pauline, Hebraic, 
Jacobean, Petrine, Judan and Johannean. 

(1) They all have the following points in com- 
mon: they attempt to interpret the Christ through 
the history, literature, religion and life of God's 
people. 

(2) They all agree 

a. In the historical reality of Jesus Christ. 
Without him they are meaningless. 

Z). The Epistles are written to communities and 



10 EPISTLES AND REVELATION 



individuals whose very life is drawn from him, 
and refer to ordinances and institutions which 
commemorate his life and death. It would be 
easier to read Washington out of the world by far. 

c. They all agree in the transcendence of his 
personality and authority. 

d. None of them give much of the history of his 
life, but build every system of thought upon the 
fact that his history is well known, which is the 
strongest evidence. 

e. All agree to his sinless life, his death, resur- 
rection and exaltation at the right hand of God. 
Everything hfnges on these facts. If they be es- 
tablished, then miracles and revelation fall easily 
into their place. If it were impossible for death 
to hold him, because of his divine life, and he 
came that we might be partakers of the divine 
nature, then it is impossible that death shall hold 
us. Everything' depends on the answer to the 
question, "What think ye of the Christ? Whose 
son is he?" 

/. They are all monotheists. 

(3) They differ in their viewpoint and the at- 
tributes of the Christ they emphasize. If we would 
understand this divine man, and our relation to 
him, we must see him as all saw him. 

a. Paul interprets Christ through the Messianic 
promises and prophetic ideals. His is the view of 
scholar and philosopher. He saw all the law and 
prophets fulfilled m Jesus Christ our Lord, and 
the hope not only of Israel, but the world in him. 

&. Hebrews interprets Christ through the ideal- 



A PREVIEW OF THE EPISTLES 11 

ized religious institutions of the Jews, especially 
the temple and priesthood. 

c. James, as a disciple of the synagogue, inter- 
prets the Christ through the law, as understood 
and applied there. To him faith was practical; 
the gospel was the "inner law of the heart." 

d. Peter speaks out of his personal knowledge of 
Christ, as the fulfillment of Israel's hope for the 
Messianic King. Hence his message is funda- 
mentally one of authority. 

e. Jude's Epistle is a supplement of Peter's, de- 
claring there is no place for rebellion; in heaven, 
in the Gentile world, Israel or the church. 

/. John presents two widely differing views. 

(a) In the Epistles he reveals love as re- 
demption's chief motive. 

(b) In Revelation he interprets Christ through 
the elect, though hated and persecuted. His is the 
promise of final victory. 

(4) Most perfect understanding of Christ is in 
combining all. 

QUESTIONS ON THE f REVIEW 

1. Understanding the Christ. 

(1) How may we best understand the Christ? 

(2) Show how Christian doctrines and duties 
are affected by various temperaments and person- 
alities. 

2. Movements of Religious Thought. 

(1) What is the danger of the cry "Back to 
Christ"? - 



12 EPISTLES AND REVELATION 



(2) Whence Christ's message direct to Gen- 
tiles? 

(3) What classes are addressed in the Gospels? 
in Acts? in the Epistles? 

(4) What has been the influence of modern 
scholarship on Christian thought? 

(5) What evidence have you of a more intel- 
ligent study of the divine personality, of Jesus 
Christ? 

3. Understanding God. 

(1) Can the person denying the divinity of 
Christ know God? 

4. Divisions of New Testament Literature. 

(1) What is the difference in nature between 
Gospels and Acts and the Epistles? Purpose of 
each? 

(2) Name the Epistles. 

5. Types of Thought and Doctrine. 

(1) Name each type and why so designated. 

(2) What points have all the Epistles in com- 
mon? 

(3) In what do they all agree? 

(4) In what do they differ? 



PAULINE EPISTLES 



13 



DIVISION I. PAULINE EPIS- 
TLES 

Lesson II. Studies in Pauline Epistles 

I. CLASSIFICATION OF PAUL'S EPISTLES 

The Pauline Epistles may be classified as fol- 
lows for convenience of memory, and as an aid to 
the understanding of the development of Paul's 
theology and his doctrines of the Christ. 

1. Second Coming (1 and 2 Thessalonians) . — 
Eschatological signifies the doctrine of the last 
things, and in these Epistles Paul presents the Christ 
as the divine Lord and Master, who is coming to re- 
ward his faithful servants and to punish the 
wicked and unfaithful. This is an application of 
the teachings of Christ's parables of the kingdom. 

2. Law and Gospel (Romans, 1 and 2 Corinthians 
and Galatians). — The authenticity of these great 
Epistles has never been disputed by any man of 
standing in the ranks of the opponents of Christian- 
ity. If these alone be granted, there is truth enough 
contained to establish the claims of the Christ. 
Their arguments are limited, however, by the 
Judaizers, who contended that the Gentiles must 
be circumcised and keep the law of Moses to be 
saved. Paul shows the superiority of the gospel 
to the law at every point. 

3. The Transitional Epistle (Philippians) . — Now 
freed from the limitations of the legalistic dis- 



14 



EPISTLES AND REVELATION 



cussion, Paul writes of the humiliation and exal- 
tation of Christ. Here, however, he is limited by 
a hortatory purpose and human weaknesses. His 
one theme is: "The mind of Christ is the secret of 
joy." 

4. The Christ ological Epistles (Ephesians and 
Colossians). — In these, Paul's discussions become 
cosmical. The antithesis is now, not the law and 
gospel, the flesh and spirit, but the conflict be- 
tween good and evil. The protagonists are Satan 
and the eternal Son cf God. Satan is pressing the 
battle even into the heavenly places, but he can 
not prevail. Since the Christ is to be victorious, 
the disciples are exhorted to put on the whole 
armor of God, and, fighting w r ith him, share in the 
victory. 

In Ephesians, Paul exalts the church as the 
body of Christ. In Colossians, he exalts the Christ 
as head of the church. They are so closely asso- 
ciated in his mind that he uses 162 identical ex- 
pressions in these tw T o Epistles. 

Here is a marked development in thought and 
plan from the conception of the Christ as given 
in Thessalonians and the Law and Gospel Epistles. 
This phenomenon is explained, not by the change of 
Paul's idea of Christ so much as in the circum- 
stances calling forth the Epistles, and Paul's own 
condition of mind and body. In the first Epistles, 
he is in the thick of the fight. In the Second Com- 
ing Epistles, he is encouraging those who were be- 
ing persecuted unto death for Christ's sake. In the 
Law and Gospel Epistles, he is defending the rights 



PAULINE EPISTLES 



15 



and liberties of tLe Gentile Christians against the 
Judaizers. In the latter Epistle, he is a prisoner, 
with time to meditate on the greatness of the con- 
flict and its final victory. In this way, surely he 
could say that his bonds had turned out for the 
| furtherance of the gospel. 

5. The Pastoral Epistles (1 and 2 Timothy, 
Titus and Philemon). — In the pastoral Epistles 
there is only ono doctrinal discussion. Perhaps 
the term "Personal Epistles" would be a more 
apt title for them. They are unlike the other nine 
Epistles in that these were written to individuals 
rather than to congregations. 1 Timothy and 
Titus may properly be termed "pastoral" because 
they are written to prominent ministers concern- 
ing the organization and care of the churches; 
while 2 Timothy and Philemon are almost entirely 
personal in character. 

II. THE OLDEST CHRISTIAN LITERATURE 

1. Authenticity of 1 and 2 Thessalonians. — The 
authenticity of 1 and 2 Thessalonians has been 
assailed time and again. The last attempt was by 
rationalistic critics who attempted to assign them 
to a later date. But, by their own methods of his- 
toric criticism, these have been confirmed as 
Pauline in authorship. They are doubtless the 
oldest Christian literature preserved to us. There 
is probably older material in the Gospels and the 
Acts of the Apostles, but as books they were writ- 
ten later. 

2. The Law and Gospel Epistles. — The Law and 



16 



EPISTLES AND REVELATION 



Gospel Epistles are the oldest undisputed apostolic 
writings, and, as such, alone contain enough divine 
truth to meet and defeat all assailants if known and 
properly used. These facts have decided our method 
of treatment of the Epistles. 

3. Divine Revelation. — Argument for revelation 
is strongly based on the fact that this system was 
not only formulated, but put in elegant literary 
style, within a generation of the birth of Jesus. 
The child that was born at the time of his cruci- 
fixion had not reached its majority when Paul 
wrote his first Epistles. And this w r as done by a 
man who was net his personal disciple. There was 
no time for the evolving of such a system of 
thought, including the desire of the Jews, the 
loyalty of Christians and the hope of the world. 
It must have been by revelation from the Lord, as 
Paul claimed. 

4. Christological, Not Theological. — In materi- 
ality the system is the same in all Paul's Epistles, 
though more developed in the later writings. He 
interprets God, the universe, man, the cause, 
course and end of all things, in the terms of Jesus 
Christ. His thought is Christological rather than 
theological. 

5. Historical and Interpretative Significance. — 

This system of Paul's has? a historical and inter- 
pretative significance. The paucity of historical 
references given by Paul is remarkable. He 
gives only one or two sayings of Jesus (1 
Cor. 7: 10, 11 and 9: 14). He mentions his 
descent and birth (Rom. 1:3; 9:5; Gal. 3: 16; 



PAULINE EPISTLES 



17 



4: 4); the institution of the Lord's Supper (1 Cor. 
11: 23-26); and his death and resurrection (1 
Cor. 15: 1-8). This is all the history recorded, 
but the Epistles are filled with his personality, 
and without the gospel facts we can never inter- 
pret the Epistles, for this is the very groundwork 
of Paul's thought. Every message to man he de- 
veloped from the fact of the death, burial and 
resurrection of Jesus Christ (1 Cor. 15: 17). 

Paul seems to be the first to elaborate the 
thought announced by Jesus and preached by 
Stephen, that Christ's Messiahship involved his 
divinity. In the Gospels the name ' 'Jesus" is per- 
sonal, and "the Christ" was an official title; but 
in the Epistles the personal name "Jesus" has be- 
come official, and the official name "Christ" has 
become personal. The attributes of the office be- 
come those of the person presented, while the 
personal qualities of this great life are added to 
the office of the Messiah. Paul makes this unity 
prominent, and nearly always combines the names, 
which are significant, "Jesus Christ our Lord." 

Paul emphasizes His divine sonship, and then 
elaborates his system from the personality of 
Jesus rather than from his Messiahship. This 
primary fact becomes the constructive factor of 
Paul's thought; from this comes every duty of 
man. If, indeed, He be the Son of God, who died 
for us and arose again, assuring our resurrection, 
and is exalted at the right hand of God to be both 
Lord and Christ, then it follows that all men 
everywhere owe everything of love, loyalty and 



IS 



EPISTLES AXD 



REVELATION 



service to Him. This was the mainspring of 
Paul's own life. 

III. PAUL'S SERVICE TO CHRISTIANITY 

Paul's service to Christianity is manifested in 
its missionary impulse and its freedom from the 
prejudices of Jewish bigotry. Disciples from 
Judea, and Jews of the synagogue in the cities 
where Paul went, opposed the reception of Gen- 
tiles into the church without circumcision. 

The system of the earlier Epistles and their limi- 
tations is determined by this Judaistic opposition. 
He has before him continually the history, institu- 
tions, persons, terms and promises of the Old 
Testament history; but he reverses the method of 
the Judaizer. He reads the Christ into the Old 
Testament, instead of his Jewish conception of the 
Old Testament into the Christ. Had they suc- 
ceeded, the new religion would have burst the old 
wine-skin of Judaism into which they tried to put 
it, and both would have been lost. 

QUESTIONS AND SUBJECTS FOR DISCUSSION 

I. Classification. 

1. What is eschatology? Why the Second-coming 
Epistles so called? 

2. What are the Law and Gospel Epistles? What 
is their aim? 

3. W 7 hat is peculiar of Philippians? 

4. Which are the Christological Epistles? What 
is the fundamental difference between them? 



1 AND 2 THESSALONIANS 



19 



5. Which are the pastoral Epistles, and why so 
called? 

II. What is the Oldest Christian Literature? 

1. Which is undisputedly apostolic, and what its 
value? 

2. Arguments for revelation of these Epistles. 

3. What historical facts does Paul enumerate? 

4. What does Paul add to Messianic ideals? 

5. What is the constructive factor in Paul's system? 

6. What follows if Jesus is God's Son? 

III. Paul's Service to Christianity. 

1. Name some influences of his life on Christianity. 

2. What would have been the result on Judaism 
and Christianity had the opposition prevailed? 



PART I. THE SECOND-COMING 
EPISTLES 

Lesson III. 1 and 2 Thessalonians 

THE COMING OF CHRIST AND HIS REWARD 

Eschatology is the science of the last things; 
death; the judgment and eternal rewards and pun- 
ishments. It is remarkable that the first Epistles 
of Paul should treat of the last things. But the 
Christian who Joes not keep them in view from 
the beginning will make a very feeble fight against 
self, sin and Satan. Hence the study of these 
Epistles should come first, both logically and 
chronologically. They were written from Corinth 
not later than 54 A. D. 



20 EPISTLES AND REVELATION 



I. "THE CITY AND CHURCH OF THE THESSA- 
LONIANS" (1: 1-A. R. V.) 

1. The City. — Thessalonica, now Saloniki, was, 
at the time of Paul's writing, a very prosperous 
city, composed of Greeks, Romans and Jews. It 
was situated at the northeastern corner of the 
Thermaic Gulf, on the great Egnatian road which 
formed the main line of communication between 
Rome and the East. It was one hundred miles 
west of Philippi, whence Paul came (Acts -6: 40- 
17: 1). It was an important commercial city; one 
of the trade-centers of Macedonia and Achaia (1 
Thess. 1: 8). For this very reason Paul doubtless 
chose it. It was founded by Cassander, king of 
Macedon, in 315 B. C, and name . for his wife. 
It was conquered by Rome in 168 B. C, and in 4 2 
B. C. became a Roman colony. It has maintained 
an important place throughout all these years. 

2. The Synagogue. — This was the center of the 
Jewish life. They were devout and aggressive, as 
shown by the fact that many of the choicest spirits 
among the Gentiles frequented their place of wor- 
ship. Thus the dispersion was preparing the way 
of the Lord. The synagogue worship consisted of 
singing Psalms; prayer, with the face of the wor- 
shiper turned toward Jerusalem; the reading of a 
lesson from both the law and the prophets, and 
then a discussion of the meaning and application 
of the truths of such Scripture. The Jews were 
proverbially hospitable, and always invited a 
stranger to speak on the lesson of the day. Thus, 



1 AND 2 THE S S AL ON I AN S 



21 



in his providence, God provided his apostles with 
an audience seeking the truth; a text, pointing to 
his Son and their Christ; a place of worship, and 
leaders for the new church who, when they saw 
that Jesus was the fulfillment of their hopes, as 
proclaimed in their Scriptures, were able to teach 
and care for the flock. Church worship is de- 
cided by it. 

To this city and its synagogue Paul came, at- 
tended by Silas (Acts 17: 1-4), in the course of his 
second missionary journey. He came with the marks 
of the lictor's rod upon his body (Acts 16: 22-33 ). 
To him they were the marks of the Lord Jesus, the 
signs of his voluntary bond-service (Acts 16: 22, 
37; Gal. 6: 7; Deut. 15: 17). They were not warn- 
ings to change his course, but tokens of God's care, 
and of the fact that his Master had taken him into 
fellowship with himself in suffering and its conse- 
quent glory. He came with his confidence estab- 
lished in the gospel and God's power to save, as 
manifested at Philippi, and his heart was warmed 
with the memory of the disciples' benediction. 
We therefore do not wonder that, in spite of the 
malignity of the Jews, Paul kept his custom and 
made his way on the first Sabbath to the syna- 
gogue. 

3. Paul's Evangelistic Ministry. — Paul's evangel- 
istic ministry is suggested only by Luke (Acts 17: 
2 — A. R. V., Margin). He took their Scriptures — 
that is, the Old Testament — "opened" it as a treas- 
ure-box, and taught that "it behooved the Christ 
to suffer and rise again from the dead." This was 



22 EPISTLES AXD REVELATION 



revolutionary, because the Jews had been in the 
habit of interpreting all the prophecies Oj. suffering 
as fulfilled in themselves, the glory in their Mes- 
siah and his reign. When he had convinced them 
of his interpretation, then he proclaimed "Jesus is 
the Christ." Some of them were persuaded, but 
not many (Acts 17: 4; 1 Thess. 1: 9). 

4. The church was prevailingly Gentile; a multi- 
tude of devout Greeks and "of the chief women 
not a few." Paul's stay was evidently longer than 
indicated in the seventeenth chapter of Acts. It 
was doubtless at the end of three weeks that he 
was driven from the synagogue; but he remained 
long enough to make his character and conduct 
impressive to the church. He had dealt with each 
as his own child (2: 11); had worked night and 
day with his own hands for a livelihood (2 Thess. 
3: 8); and twice had received help from the breth- 
ren at Philippi (Phil. 4: 15, 16) All this would 
indicate a stay of some duration. Naturally the 
Jews thought when he was driven from their syna- 
gogue it would cripple his work. Then, when he 
continued with increasing success winning the 
Gentiles to his cause, they planned and executed 
a terrific persecution which swept him out of the 
city and prevented his return. This persecution 
endangered the church (Acts 17: 5-9). He tried 
in vain to get back to Thessalonica. Timothy 
seems to have remained, perhaps in hiding for a 
brief time. He later joins Paul and Silas at Bercea. 
Hither the Jews of Thessalonica came with their 
malignity directed against Paul as the leader of 



1 AND 2 THESSALONIANS 



23 



this Way. Silas and Timothy remained at Beroea 
until Paul sent for them from Athens. 
5. The Epistles. 

(1) Writing the Epistles. — Writing the Epistles, 
or letters, came about in the most natural way. I 
suppose Paul had no idea he was writing Scripture, 
but rather a helpful, joyous letter to persecuted 
Christians. It met their needs, hence has always 
helped disciples in need. Paul had made himself 
an exile in a strange city; deprived himself of the 
companionship of Timothy, whom he loved best 
of all his helpers, to send him unto Thessalonica 
to see if they endured the storm of wrath (3: 1-6). 
He had been charged with treason (Acts 17: 7), 
and had doubtless been denied the privilege of re- 
turning to the city. This he calls the work of 
Satan. Timothy had not been included in the 
decree, so Paul sends him back to Thessalonica to 
encourage the brethren, and to bring him back 
word concerning his persecuted children in the 
gospel. He remained at Athens two or three 
weeks, and then goes down to Corinth, where 
Timothy and Silas join him with the good news 
of their faithfulness, that their faith and courage 
had become an inspiration to all Macedonia and 
Achaia, and at the same time Timothy brings a 
number of questions from the church, particularly 
about the dead who had offered their lives, doubt- 
less in defense of the gospel. 

(2) The Salutation. — The salutation in 1 and 2 
Thessalonians is peculiar, in that Paul adds noth- 
ing to his name to indicate the character in which 



24 EPISTLES AND REVELATION 



he wrote; he does not call himself an apostle, nor 
a servant of Jesus Christ. His apostolic office had 
not been assailed by false brethren. His service 
had been so recent that all remembered it. He 
subscribes himself as one with Silas and Timothy 
and themselves. 

These letters are addressed to the church of the 
Thessalonians "in Gcd the Father and the Lord 
Jesus Christ." No such a letter had ever been 
written before, because the community to whom 
addressed was a new thing. The word translated 
"church" was familiar enough to these Greek- 
speaking people, for it indicated a town assembly 
for public business. They had been "called out" 
of the world into God the Father and the Lord 
Jesus Christ, to attend to his business, to fight his 
battles, to live for him. 

(3) Conditions. — The Epistles indicate that this 
young church had made a splendid record during its 
brief and turbulent life (1: 3, 7). Nothing could be 
more revolutionary than to become a Christian. Paul 
hence praises their faith, hope and love, and lov- 
ingly corrects their faults and expresses his anx- 
iety for them. The Thessalonians were greatly 
distressed concerning their brethren who had died, 
lest they should be denied the privilege of seeing 
the second advent of our Lord. Paul explains the 
manner of the second coming (3: 13-5: 5), and 
calms their fears about their dead, and exhorts 
them to be always ready. He did not speak of the 
time except, as Jesus had, of its uncertainty, and 
urges them to be watchful. They seemingly mis- 



1 AND 2 THESSALONIANS 



26 



understood his teaching concerning the second ad- 
vent, and ceased tlieir labors to simply watch. He 
wrote the second Epistle to correct this mistake, 
and to emphasize that other truth of Jesus, that 
that servant only is blessed whom the Lord shall 
find doing his work when he comes (Matt. 24: 3 6, 
42; 25: 13). This is the real value of the doctrine 
of the second coming. 

II. SEED THOUGHTS 

1. Doctrinal. 

(1) The divinity of Christ. Paul speaks of 
Jesus as "Lord" twenty-five times in his first brief 
Epistle. He is the resurrection and the life (4: 
14-18); the medium of salvation (5: 9); source 
of our life through death (5: 10). These passages 
are important in the earliest Christian writings, 
showing that the divinity of Christ was the basic 
truth of the gospel from the beginning. The 
second coming only emphasized this truth. 

(2) The Lordship of Jesus as illustrated in the 
parables of Jesus (Matt. 24: 1-2 5: 46). 

2. Practical and Revolutionary. 

(1) Paul urges personal purity; impurity was 
the common vice among the heathen. The Greeks 
believed in the gratification of every fleshly appe- 
tite, the same as the desire for food. 

(2) He insisted upon industry (2 Thess. 3: 7- 
10). Where slave labor was so common, manual 
labor was considered a disgrace. Paul dignified 
toil and restored God's design. 

(3) He sings of brotherly love; a new bond by 



2G 



EPISTLES AXD 



REVELATION 



which men are to be united in Christ, an ideal yet 
*\o be reached. 

QUESTIONS AND TOPICS 

1. What is Eschatology? 

2. What is its practical value to the Christian? 
I. The City and Church. 

1. Give an account of its location, population 
and importance. 

2. Write a brief history of Thessalonica. 

3. Describe the synagogue worship and its re- 
lation to church services. 

4. Give Paul's experience at Philippi and ar- 
rival in Thessalonica. 

5. What was Paul's method of procedure? 

6. How did the Jews interpret the prophecies of 
suffering? 

7. Was Paul's ministry in Thessalonica brief or 
extended? 

8. How did these Epistles come to be written? 

9. What is peculiar in Paul's salutation to the 
Thessalonians, and why? 

10. What is the meaning of the word "church"? 

11. What questions disturbed this young 
church? 

12. How did Paul come to write these Epistles. 
II. Seed Thoughts. 

1. How does Paul present the Christ? 

2. How does Paul speak of the ministry of the 
Christ, and his relation to the disciples? 

3. Discuss the doctrine of the second coming. 

4. What assurance of the resurrection of the dead? 



1 AND 2 THESSALONIANS 27 



5. Did Paul expect the immediate advent of the 
Lord? 

6. What revolutionary practices and customs 
did Paul insist upon? 

7. Of what value is the doctrine of the second 
coming for Christians to-day? 

8. Discuss the question of discipline, classes, 
methods and motives. 

9. Discuss sanctification and preservation of 
saints. 

III. Analysis. 

1. Give the main divisions of 1 Thessalonians. 

2. Give an outline (from text) of the order of 
resurrection. 

3. What called out the second Epistle? 

4. Unite the doctrines of 1 Thess. 4: 13-5: 11 
and 2 Thess. 1: 5-2: 17. 

5. Give an outline of 2 Thessalonians. 

6. Who is the "man of sin"? (2 Thess. 2: 3-12.) 

7. Who were Paul's fellow-workers? 

8. What noted preachers were produced by this 
church? (Acts 17: 1-13; 20: 1; 27: 2; Phil. 4: 
16; 2 Tim. 4: 10.) 

9. Mark the differences between the unbeliever 
and the disciple of the Lord at his coming. 

10. Give the time and place of the writing of 
these Epistles. 

11. Enumerate the things for which Paul 
prayed. 

12. Name the things for which Paul commended 
the Thessalonians. 



28 



EPISTLES AND REVELATION 




ROMANS 



29 



PART II. THE LAW AND GOS- 
PEL EPISTLES 

LESSON IV. ROMANS. 

Salvation by Faith in Christ 

I. INTRODUCTION s THE APOSTLE PAUL AND 
HIS DOCTRINAL EPISTLES 

The foundations of Christian faith are laid in 
the narratives of the Gospels, but the first develop- 
ments of the Christian system of doctrine are 
found in a collection of letters of which there are 
none greater than the Epistle to the Romans. Paul 
is ever conscious of the universality of sin, and its 
heinousness, and stoutly declares that acceptance 
with God is attainable only by faith that pro- 
duces spirituality, not in ceremonialism : in heart- 
service, not in outward ritual; in the worship of 
loving deeds, not in forms of service; in being 
like God, not in doing the work of the law. 

1. The Apostle to the Gentiles. — Paul was a He- 
brew by descent; a native of Tarsus of Cilicia 
(Acts 21: 3 4-2 2: 3); of the tribe of Benjamin; of 
devout family (Phil. 3: 5); a Roman citizen (Acts 
16:35-39; 22:25-29); a Pharisee (Acts 23:6); 
a devout man (Gal. 1: 13, 14); finely educated 
(Acts 22: 3), net only at the school of Gamaliel, 
who was known as the beauty of the law (Acts 5: 
34, 35), but he gives evidence of Greek culture*. 



30 



EPISTLES AXD REVELATION 



Tarsus was the site of a great university. He was 
a member of the Sanhedrin (Acts 23: 1; 26: 10). 
A sustaining evidence of this is in the fact that, 
up to the tune of his commission to Damascus. 
Luke gives the proceedings of the most secret 
meeting of the Sanhedrin. which he doubtless re- 
ceived from Paul. After this nothing of the kind 
is reported. He disputed with Stephen in the syna- 
gogue of the Cilicians (Acts 6: 8-10), and was 
defeated in argument (Acts 26: 11). He leads in 
the martyrdom of Stephen (Acts 6: 11-15; 7: 54- 
8:1) and in the persecution of the church (Acts 
8: 1-3; 9: 1, 2; 22: 4, 5; 26: 9-11; 1 Cor. 15: 9; 
Gal. 1: 13; 1 Tim. 1: 12, 13). 

Saul's conversion was wonderful, but more 
natural than we sometimes think. Stephen's testi- 
mony and Christlike spirit (Acts 6: 8-15; 7: 1- 
8:1) stuck the goad into his conscience (Acts 9: 
5; 26: 14). Ananias told him what the Lord 
would have him do (Acts 9: 6, 10-18; 22: 12-16). 
The heavenly vision was primarily to qualify him 
to be an apostle and witness of the resurrection 
(Acts 9: 15. 16; 22: 14, 15; 26: 16-18; Gal. 1: 15, 
16; Gal. 2: 7, 8; Rom. 1: 5; 1 Tim. 2:7). He be- 
gins at once to preach among the Gentiles (Gal. 1: 
15-17) and Jews (Acts 9: 19-25, 28, 29). Thus 
the leader of the opposition was turned into an 
advocate of Christianity and "so the church had 
peace and was multiplied" (Acts 9: 31). At the 
end of three years he visited Jerusalem (Gal. 1: 
17, 18). He worked in Syria and Cilicia for about 
three years, and then was brought to Antioch by 



ROM AN & 



31 



Barnabas (Acts 11: 25, 26). He remained here a 
year (Acts 11: 2 6), at the close of which time he 
went with Barnabas to Jerusalem with a con- 
tribution for the relief of the Jewish brethren 
(Acts 11: 2 9, 30 ). Upon their return they were 
called of the Holy Spirit to the great missionary 
work to which Paul gave himself until he received 
his crown of martyrdom (Acts 12: 25; 13: 2). He 
made three missionary journeys; at the close of 
the third he was arrested in Jerusalem, retained 
at Ceesarea for ransom, and sent to Rome, where 
he abode in his own hired house a prisoner. It is 
generally believed that he was released, revisited 
the churches, went as far west as Spain, and was a 
second time imprisoned, and then beheaded. No 
other man ever entered more fully into the heroic 
life of service and suffering with the Master. 

2. The General Form of Pauline Epistles. — ■ 
There is a sameness of structure in all his Epistles, 
which form is psychological for his purpose. 

(1) Salutation and statement of subject on his 
heart. 

(2) Thanksgiving and praise for those ad- 
dressed and a word of encouragement in Christian 
conduct. 

( 3 ) Doctrinal part. 

(4) Application of the truth set forth in pre- 
ceding section. 

(5) Personal matters and messages. 

(6) Autograph to authenticate the letter, which 
was usually written by an amanuensis. 



32 



EPISTLES AND REVELATION 



II. THE ROMAN CHRISTIAN CHURCH. 

At the beginning of the Christian era Latin 
authors speak of the large number of Jews dwell- 
ing in the Imperial City. They occupied a certain 
section of the city, within the walls, and were al- 
lowed special privileges. They had their own syn- 
agogue. This colony was evidently enlarged by 
the captive Jews whom Pompey sent to Rome, 
when he captured Jerusalem in 6 3 B. C. The first 
message of the risen Lord was doubtless borne to 
the capital city by the "sojourners from Rome" 
who heard the message on "the day of Pentecost" 
(Acts 2: 10). Just when the church was or- 
ganized, no one knows. The church was composed 
of both Jews and Gentiles, as indicated by Paul 
(Rom. 1: 6-13; 2: 17-24: 9: 13). When Paul wrote 
his Epistle he had not seen Rome (Rom. 1: 13). 
They were hospitable (Acts 2S: 15), and had al- 
ready become renowned (Rom. 1: S). 

III. THE OCCASION AND TIME OF ROMANS 

1. The Occasion. — Paul had often desired to 
visit this church, which was prevailingly Gentile 
(Rom. ^: 13. 14), and it seems that he has now 
completed his plans, to go to Jerusalem from Cor- 
inth and thence to Spain, stopping at Rome on 
his way (Rom. 15: 22-29). Since this is to be 
his first visit, it was a courteous thing to write this 
letter notifying them of his inte .tion and plans. 
He desired them to aid him on his way to Spain, 
and. lest he might be misrepresented to them (2: 



ROMANS 



33 



8), thus robbing him of their confidence and sup- 
port, he takes this occasion to set forth the gospel 
which he believed and taught. This he does from 
chap. 1: 16-11: 3b, the greatest doctrinal thesis 
ever written. It is the ripened fruit of his min- 
istry of suffering and triumph, the substance of his 
preaching for over twenty years. 

Paul had very likely planned to go to Rome on 
this third missionary journey, but there were at 
least two things that changed his plans: the need 
of the poor saints at Jerusalem, and the privilege 
of bearing the contributions of the churches of 
Macedonia and Achaia (Rom. 15: 26); and the 
fact that Jerusalem was now in the grip of the 
Egyptian Messianic pretender, who led four thou- 
sand religionists into the desert and returned to 
Jerusalem with a host of thirty thousand, only to 
be routed by the soldiers of Felix. This would 
disturb the Christian Jews, and was liable to 
awaken in them the false hope of a temporal king. 
In this crisis, no wonder he was wiling to die 
at Jerusalem (Acts 21: 13). Everything was at 
stake for the mother church. 

2. Date. — This letter was written from Corinth 
near the close of the three months spent there on 
his third missionary journey (comp. Acts 19: 21; 
20: 1-3; Rom. 16: 23; 1 Cor. 1: 14) in the month 
of February, 5 8 A. D. He was being entertained 
in the house of Gaius, a prominent Corinthian 
Christian, and Tertius was his amanuensis. 
Phoebe, a deaconess of the church at Cenchrese, 
the seaport of Corinth, was about to sail for Rome. 



34 



EPISTLES AND REVELATION 



She had helped many and had aided Paul. He 
desired to return her kindness, and introduces her 
to the brethren at Rome. This is the fourth year 
of Nero, who had given much promise of a wise 
and liberal government. The decree of Claudius, 
expelling the Jews, had been removed and many 
returned to the capital city. Among these were 
the beloved Aquila and Prisca; Paul's "well-be- 
loved" Epsenetus was here and his kinsmen, An- 
dronicus and Junias, who were Christians before 
him, and also Herodian. Among those dear to 
Paul was Rufus, who was either his own brother 
or a foster-brother. There were gathered here in 
the Imperial City others who were dear to Paul, 
and hence there is no reserve in his expressions to 
the church of which his personal friends and rela- 
tives formed an important part (16: 3-15). 

3. Opposition to be Met. — In the church were 
those who taught that one must be circumcised 
and keep the law of Moses to be saved, while 
others seemed to teach that to "just believe" was 
the only requisite to salvation. Without the 
church, and sometimes within, was the grossest 
immorality and the bitterest opposition of the 
orthodox Jews. It was to guard the church at the 
capital of the world from all these dangers that 
this letter was written. 

IV. GENERALIZATION AND DISCUSSION 

1. The Central Thought. 

(1) All have sinned and come under condemna- 
tion. 



ROMANS 



35 



(2) One can be justified before the law in only 
one of two ways: either never to have violated the 
law, or, having violated it, to be pardoned. 

(3) Having all sinned, hence all need a Saviour. 

(4) Christ died for all, and hence is Lord of all. 

(5) All Christians, through "obedience of 
faith," become members of Christ's body, are filled 
with his spirit, and have passed from condemna- 
tion into the glorious liberty and blessings o' the 
sons of God. 

With Paul sin was an awful thing, destructive 
of life, liberty and love. Redemption is a glorious 
manifestation of the wisdom, knowledge and judg- 
ment of God. 

2. The Gospel unto Salvation. 

(1) The gospel is the good news of salvation. 

(2) It is a gospel of power, hence is more than 
an ideal or a system of ethics. 

(3) He who may possess this power is "every 
one that believeth." 

(4) The condemnation which made the gospel 
necessary is revealed. 

a. Gentiles in the wisdom, power and divinity 
of God, through created things and their own con- 
science. They "held down the truth in unright- 
eousness." 

b. The Jewish law revealed the sinfulness of 
sin and its destructive influence; also a primary 
knowledge of the truth. 

c. To a condemned race "the righteousness of 
God hath been manifested" in Christ Jesus. This 
is witnessed to by the Law and Prophets, and is 



36 



EPISTLES AXD REVELATION 



appropriated by faith of "every one who believeth, 
to the Jew first and also to the Gentile." 

(5) Any one who really believes the story of 
the love of God, as manifested in Christ, can no 
longer live in sin. "Help thou our unbelief!" 

3. Antithesis of the Gospel and Other Dispensa- 
tions. 

(1) Adam brought sin and death; Christ 
brought forgiveness and eternal life. 

(2) Adam's posterity is earthy and sensual; 
Christ's is heavenly and spiritual. 

(3) To be in Adam is to sin and die; to be in 
Christ is to be righteous and, by grace, to live. 

(4) Through one's disobedience came condem- 
nation; through one's obedience, justification. 

(5) By the disobedience of doubt man is sep- 
arated from God; by obedience of faith in baptism 
he is in newness of life. 

Faith is the condition of the spiritual birth (1: 
17; 3: 21, 22; 5: 1). 

(6) Circumcision was but the sign of separa- 
tion; Christianity is its realization. 

(7) The law condemns; the gospel saves. 

(8) The law revealed the exceeding sinfulness 
of sin; Christ reveals the righteousness, love and 
grace of God. 

(9) The Jews rejected; Christians elected unto 
life. 

(10) Their sacrifices were offensive; the Chris- 
tian's, acceptable. 

(11) They were rebellious against all authority; 
the Christian is bound by the authority of love. 



ROMANS 



37 



(12) They imposed heavy burdens; Christians 
bear the infirmities of the weak and each others' 
calamities. 

The line of argument is determined by Judaistic 
opposition, and false report of Paul at Rome. 

QUESTIONS AND TOPICS FOR DISCUSSION 
I. Introduction. 

1. Whence the foundations of our faith? 

2. What fact made necessary the plan of re- 
demption? 

3. What the ground of acceptance with God? 

4. Give an outline of Pauks life. 

5. Discuss his conversion by steps. 

6. Why the appearance of the risen Lord to 
Paul? 

7. Give the general outline of all Paul's Epistles. 

II. The Roman Christian Church. 

1. What do you know of Jewish residents of 
Rome? 

2. Who likely proclaimed the first message of 
the risen Lord? 

3. Who constituted the church? 

III. Occasion and Time. 

1. Why did Paul write this Epistle? 

2. Give some of the reasons why Paul had not 
gone to Rome? 

3. Give the date of this Epistle and where writ- 
ten. 

4. What personal friends did Paul have in 
Rome? 

5. What opposition to be met in Rome? 



3S 



EPISTLES AND REVELATION 




ROMANS 



39 



IV. Analysis of Romans. 

1. Give the general divisions. 

(1) Introduction. 

(2) How does Paul introduce himself? 

(3) What does he claim for his Master? 

(4) Upon what does Paul base his friendship 
for Romans? 

2. Doctrinal treatise. 

(1) What is the theme of his message? 

(2) What its universality? 

( 3 ) What advantage or honor had the Jews 
above Gentiles? 

(4) Give Paul's argument for justification by 
faith, in chapters 4 and 5. 

3. What is the significance of baptism as re- 
corded in chapter 6? 

(1) Is it possible to turn back and serve sin? 

(2) How must every soul die that has sinned? 

4. Whence the victory over sin? 

(1) Relative value of the law and gospel. 

(2) How is the believer dead to the law? 

5. Give the practical applications of this truth 
of "justification by faith." 

(1) Give the cause of Israel's rejection. 

(2) Is it to be permanent? 

(3) How is God to overrule this to his own 
glory? 

6. Show the logical connections of the twelfth 
chapter. 

(1) What is the fulfillment of the law, and 
how? 

(2) How is Christian liberty manifested? 



40 



EPISTLES AXD REVELATION 



7. What warnings against seducers? 

(1) To whom alone are God's blessings? 

8. Give the central thought of the Epistle. 

(1) What was Paul's conception of sin? of justi- 
fication? 

(2) Give the antitheses in the Epistle to the 
Romans. 

LESSON V, 

1 CORINTHIANS 

The Church the Medium of Christ's 
Work 

I. THE CITY 

When Paul visited Corinth it was the largest 
city in Greece, containing nearly a half-million 
people. In a commercial way it was the most im- 
portant city in Achaia. The commerce of the 
world flowed through its two harbors: Lechseeum 
and Cenchreae. 

It was situated on the isthmus joining Mace- 
donia and Peloponnesus. Merchants, sailors, ad- 
venturers and refugees from all quarters abode 
here. The vices of both East and West met here 
and joined in the work of human degradation. 

Its political importance is indicated by its his- 
tory. When Greece was independent, and its in- 
fluence was filling the world, Corinth was at the 
l head of the Achaean League. In 14 6 B. C., Mum- 
mius, the Roman general, took and destroyed the 



1 CORIXTHIAXS 



41 



city. It lay waste for a century. In 4 6 B. C, 
Julius Caesar rebuilt it, and soon its former 
splendor was restored. It practically became the 
capital of Greece. 

Its religious and moral conditions were deplor- 
able. Greek philosophy showed its decay in end- 
less discussions about words and intellectual rather 
than moral issues. They denied the future life, 
for the sake of unlimited license in the present. 
Religion had been made to minister to the basest 
passions. Aphrodite had here a magnificent tem- 
ple, in which a thousand priestesses ministered in 
shameless debauchery. The Jewish synagogue was 
the only institution where a religion of purity and 
moral integrity was taught. Here Paul began his 
ministry, as usual. 

II. THE CORINTHIAN CHURCH 

All we can learn of the church at Corinth we 
must learn from the Acts of the Apostles (18: 1- 
18) and the two Epistles to the Corinthians. Paul 
came to Corinth from Athens, probably in the 
autumn of 5 2 A. D., and here end his labors of the 
second missionary journey (Acts IS: 1). He was 
alone and discouraged, for a time (Acts 18: 5; 
comp. 1 Thess. 3:1). He abode with Aquila and 
Priscilla, working at his trade (Acts 18: 2, 3; 1 
Cor. 9: 6-15; 2 Cor. 11: 7-9). At first he preached 
in the synagogue, both to Jews and Greek pros- 
elytes (Acts 18: 4). Afterwards he was joined by 
Silas and Timothy, who assisted in the ministry 
of power (Acts 18: 5; 2 Cor. 1: 19). When op- 



42 



EPISTLES AXD REVELATION 



posed by the Jews, they went to a private house 
near by and continued their testimony (Acts 18: 
6, 7). Paul remained here a year and a half (Acts 
18: 11, 18), and as the work succeeded the oppo- 
sition grew, until Paul was arraigned before Gallio, 
brother of Seneca and proconsul of Achaia (Acts 
18: 12-17). After this he sailed for Ephesus and 
thence to Csesarea in 5 4 A. D. (Acts 18: 18-22). 

III. THE WRITING OF THE FIRST EPISTLE 

1. The Occasion. — The Epistle itself gives the 
information as to time, place and occasion. Noth- 
ing could be more natural or imperative. Paul 
had reached Ephesus on his third missionary 
journey in A. D. 5 4 (Acts 19: 1), where he re- 
mained about three years (Acts 19: 8, 10; 20: 31). 
Rumors had come to him of a bad state of affairs 
in the church, caused by the pressure of heathen 
customs and Jewish opposition. To correct this 
he wrote a letter that is now lost (1 Cor. 5:9). 
Some time had evidently elapsed when more defi- 
nite reports of difficulties came through reliable 
parties (1 Cor. 1:11; 16: 17), and the church in 
distress writes asking his advice on certain per- 
plexing questions (1 Cor. 1: 1). These things 
furnish the occasion and give shaping to his first 
Epistle. 

2. Questions Involved. — He had heard there 
were divisions and strife among them (1: 11; 3: 
3). They tolerated heinous sins among them (5: 
1); they went to law before heathen courts (6: 
1); they degraded the Lord's Supper (11: 17-34); 



1 CORINTHIANS 



43 



They doubted the resurrection and preached their 
doubts (15: 1-58). 

The church sent to him a letter, probably by 
Stephanas and his two companions (16: 17). They 
asked concerning marriage (7: 1-24); virginity 
(7: 25-40); things ottered to idols (8: 1-13); spir- 
itual gifts (12: 1-31); and the relative importance 
of speaking with tongues (14: 1-40). These de- 
manded immediate attention, and it is very prob- 
able that Stephanas and his companions bore this 
Epistle back to the Corinthian church. 

3. Platce and Time of Writing. — It was written 
from Ephesus, some time before Pentecost (1 Cor. 
16: 8); probably about the time of Passover (1 
Cor. 5: 7, 8). Paul reached Ephesus on his third 
missionary journey in 5 4 A. D. (Acts 19: 1), and 
remained there about three years (Acts 19: 8, 10; 
20: 31). This Epistle was written near the close 
of this period and prior to his journey into Mace- 
donia and Achaia, in 57 A. D. (Acts 19: 21, 22; 1 
Cor. 16: 5-9), which would make the probable 
writing 5 6 to 5 8 A. D. It was expected to reach 
Corinth before Timothy (1 Cor. 4: 17; 16: 10), 
who had been sent into Macedonia. 

Some modern scholars infer from 2 Cor. 2:1; 
12: 14, 21; 13: 1, 2, that Paul made a visit to 
Corinth during the three years' residence at 
Ephesus, which is not recorded in Acts, and a ma- 
jority think it was made before writing the first 
Epistle. This involves no difficulty or cause of 
alarm, since much of Paul's labors and experiences 
are not recorded in Acts (2 Cor. 11: 2 3-27). 



44 EPISTLES AND REVELATION 



IV. AN INTRODUCTION TO THE STUDY OF 
1 CORINTHIANS 

1. The Only Medium. — In this Epistle Paul takes 
the ground that the church of Christ is the only 
medium of doing the work of the Master; it is his 
holy temple and should be preserved undefiled. 
In it they were called into the fellowship of Christ 
Jesus the Lord, and he assures them of God's faith- 
fulness in this fellowship. In this Christ is 
supreme, above every other interest. Prom this 
high point of view he condemns the carnality of 
the Corinthian church, and because of this they 
were not realizing this divine fellowship. 

2. Divisions Condemned. — The first evil con- 
demned is that of the divisions among them. These 
were produced by the "wisdom of words." These 
divisions were destroying the temple of God, and 
such would God destroy. These divisions were 
classed as carnal, the works of the flesh, and 
Satan, which divided and weakened the body of 
Christ. Divisions have always had this effect in 
the church of Christ. The corrective of this schis- 
matic condition was in a thorough understanding 
of "the Word of the Cross." Then follows a long 
discussion contrasting the "wisdom of words" and 
the wisdom of God revealed in "the Word of the 
Cross," dealing with the deep things of God, which 
the carnal mind can never receive. At base, these 
divisions were carnal. Each teacher, whatever his 
power or emphasis of gospel truth, was not build- 
ing a new church, but was building on the only 



1 CORINTHIANS 



45 



foundation of Jesus Christ, and their work must 
finally be tested by him. The building is more im- 
portant than the builder, because in this "the 
Spirit of God dwelleth." These teachers are only 
"ministers of Christ," and their responsibility is 
that of "stewards of the mystery of Christ." If 
they accepted this position, then all things were 
theirs — wisdom, workers, things present and 
things to come; but Christ is not theirs, they are 
Christ's. 

3. Lafck of Discipline. — The second evidence of 
carnality is lack of discipline. A case of immoral- 
ity that would be condemned by the low moral 
standards of Corinth itself, had brought no sense 
of remorse, nor action from the church. He de- 
mands immediate and drastic measures, first, for 
the salvation of the wicked man, and, secondly, for 
the salvation of the church, by casting out the 
leaven that would utterly spoil the temple of the 
Holy Spirit. Both can net dwell together in the 
church. 

4. Heathen Tribunals. — The next evidence of 
carnality was found in the fact that they submitted 
their differences to heathen tribunals, instead of 
arbitration within the church. This teaching is 
clear and explicit, and applies to all times; dis- 
putes between saints should be settled by saints. 
Paul rebukes this custom upon the unfitness of 
unbelievers, and principally upon the ground that 
the principles by which they lived should ulti- 
mately "judge the world, or the world should be 
judged by them." God hasten the day! 



46 



EPISTLES AND REVELATION 



5. Personal Impurity. — The last dereliction re- 
ported to Paul was that of the destruction of the 
temple of God, the church, by personal impurity. 
The apostle laid down the limits of Christian 
liberty, and declares that the believer joined to 
Jesus Christ "is one spirit" with Him, and all life's 
functions, powers and activities must be dominated 
by His Spirit. According to this position, all sin 
is rebellion against Him. 

6. Marriage. — The apostle then takes up the 
questions concerning which they had written him. 
The first question is that of marriage. The con- 
clusions are these: Marriage is honorable and 
right; when marriage union exists between a 
Christian and an unbeliever, the believer is not to 
take the initiative in its dissolution. If the unbe- 
liever chooses to depart, the disciple is "not 
bound" to live with such a one, who might jeopard- 
ize his faith and Happiness thereby. If, however, 
either would marry again, he must be reconciled 
to the other. They must deal with each other as 
the Lord's bondservant, that they might win and 
sanctify the other. In contracting marriage a 
Christian should marry only a Christian. In giving 
a virgin in marriage, the only rule is the highest 
realization of the fulfillment of Christ's purposes. 
If remaining single does this, then it is better not 
to marry. 

7. Things Offered to Idols. — The next question 
is the attitude of Christians to things offered to 
idols. The general principle deduced is that out of 
love for Christ, and those for whom he died, one 



1 CORINTHIANS 



47 



should consider the weakness of others. The 
knowledge that an "idol is nothing" might puff a 
man up to defy an idol and all reverence for the 
same, but, "love edifieth," seeking to build up the 
weaker brother. Christian liberty is manifested in 
what he gives up for others. He illustrates this 
principle by his own action in surrendering his 
right to demand support of them. He further ar- 
gues that the ultimate goal of every Christian is 
not only his own victory, but to "so run that ye 
may obtain the final purpose of Christ," and that 
all may be crowned. The eating of things offered 
to idols must be settled in the light of this pur- 
pose. 

He further declares that privilege is not an as- 
surance against failure. He refers to Israel, who 
were baptized into Moses, ate of spiritual food and 
drank of the same spiritual drink, yet, because of 
the four besetting sins of Corinth — idolatry, forni- 
cation, testing God and mu: -luring — they were 
overthrown and received not the promised inherit- 
ance. The same sins would destroy them. "Where- 
fore let him that thinketh he standeth take heed 
lest he fall," is his lesson to Christians in all ages. 
His teaching is summarized in these three proposi- 
tions: the test of Christian action is right, then ex- 
pediency, and the test of expediency is the building 
up of the church and our weaker brother. "Do all 
to the glory of God," and "give no occasion of 
stumbling." 

8. Women in Church. — Bear these principles in 
mind in his dealing with the position of women in 



48 EPISTLES AND REVELATION 



the church. He would not silence women, because 
he prescribes how they shall adorn themselves 
when praying and speaking in a mixed assembly. 
He teaches that women bear the same relation to 
man that man does to Christ, and that man bears 
the same relation to Christ that Christ does to 
God. "Neither is without the other in the Lord." 
It may help us if we follow out these relationships. 
God is equal with Christ; he labors with Christ; 
yet he is the head of Christ. Christ made himself 
equal with man, and made man to labor with him 
in the church, yet he is head of man in the church. 
Now, to deduce his practical conclusion, man is 
equal with the woman in Christ Jesus, he is to co- 
operate with her in the work of the Lord, and 
yet he is her head in Christ. These Corinthian 
women, so recently delivered from domination of 
man to such liberty, were likely to abuse it, hence 
his caution to silence. She has a right to pray 
and prophesy, but always to recognize the head- 
ship of man. Both are needed for the work of 
the church. In his letter to Timothy later, Paul 
explains that woman is not to rule over the man, 
nor to deny herself the purpose and privilege God 
designed for her, to be the mother of preachers 
for the work of the public ministry. 

9. Abuses of Lord's Supper. — In dealing with 
the abuses of the Lord's Supper, which was de- 
signed to be a communion with the body and blood 
of Christ, they had reduced it to the form and 
spirit of a heathen feast; thus again manifesting 
their carnality, in marked divisions, jealousies, 



1 CORINTHIANS 



49 



pride and shame. He reminds them of the humble 
and unpretentious circumstances of its institution, 
that it is a memorial, the neglect of which means 
spiritual death, the eating of which without dis- 
cerning the Lord meant damnation. The cure for 
this is the recognition of the headship of Jesus 
Christ. Other disorders he promised to "set in 
order when he came." 

10. Spiritual Gifts. — In regard to their question 
about spiritual gifts, Paul shows their carnality 
again in their abuse of them, and their contentions 
about precedence. These various gifts were given 
by the one Spirit for only one purpose, that of edi- 
fying the church. The Holy Spirit bestowed these 
gifts as he will, not according to their desires'; 
the Lord Jesus Christ, the Head of the body, 
directs their service according to his sovereign 
will; and God the Father bestowed the power to 
do his will and overcome Satan and sin. These 
manifestations were to direct this young church 
and to prove that these imperfect men were mes- 
sengers of God. Yet all these, without love, would 
profit nothing. Love, when these had ceased, will 
outdo them all in building up the church, until she 
come into the full likeness of her Lord. 

Some one in the Corinthian church had denied 
the resurrection, presented the difficulties of a 
carnal mind, and asked, "How are the dead raised 
up, and with what body do they come?" To meet 
this, Paul gives that wonderful fifteenth chapter, 
which needs no comment, the conclusion of which 
is, "Therefore, my beloved brethren, be ye stead- 



50 EPISTLES AND REVELATION 



fast, immovable, always abounding in the work of 
the Lord, forasmuch as ye know that your labor is 
not in vain in the Lord." 

While the last of the Epistle is personal in 
character, it but emphasizes the theme of the 
whole Epistle, which is, the fellowship, work and 
reward of the church of Christ. The collection for 
the saints at Jerusalem emphasizes fellowship, the 
names of the saints manifest service, and the Lord 
in whose work they are engaged is proclaimed. 
Those who love him not are declared anathema. 
He prays for the grace of the Lord Jesus to be with 
them and keep them for their reward. His last 
message is of his personal love that had inspired 
him to labor for them. 

QUESTIONS AND TOPICS FOR DISCUSSION 

I. The City of Corinth. 

1. What of its size and importance? 

2. "Where situated and what its commercial im- 
portance? 

3. Give its history and political standing. 

4. Give its religious and moral conditions. 

II. The Corinthian Church. 

1. Describe Paul's arrival in Corinth. 

2. Describe the beginning of the church. 

3. Who composed the church? 

III. The First Epistle. 

1. When and wnere written? 

2. What was the occasion of its writing? 

3. Was this his first letter to them? 

4. What reports had reached Paul? 



1 CORINTHIANS 



51 



5. Upon what questions did they ask in- 
struction? 

IV. Introduction to Study. 

1. What is Paul's fundamental thesis concern- 
ing the church? 

2. How does he classify divisions in the Corin- 
thian church? 

3. What is the position of ministers in the 
church? 

4. What the grounds of discipline, method and 
purpose? 

5. What the base of all these disorders? 

6. Give the conclusions on marriage. 

7. What should be the Christian's attitude to- 
ward the weak? 

8. What is the test of Christian action? 

9. Discuss woman's place in the church. 

10. What abuses of the Lord's Supper con- 
demned? How partake? 

11. Place, purpose and design of spiritual gifts? 

12. How does the personal element emphasize 
the thesis of the Epistle? 

V. Analysis of 1 Corinthians. 

Read the book carefully by outline, and discuss 
Paul's teaching on the following topics: 

1. God the Father. 

2. The person, place and power of Jesus Christ. 

3. The work of Christ. 

4. The church, its message and mission and dis- 
cipline. 

5. Faith, upon what is it based? 

6. Results of sin of impurity. 



52 



EPISTLES AXD REVELATION 



7. Significance of baptism. 

8. Revelation and apostolic judgment. 

9. The Holy Spirit and his work. 

10. The natural, carnal and spiritual man. 

11. The ministry and the minister. 

12. The kingdom of God. 

13. Marriage (a) with reference to conditions 
in Corinth (6) and now. 

14. The Lord's Supper and heathen feasts. 

15. Spiritual gifts: their source, purpose and rel- 
ative importance. 

16. The resurrection. 

17. Love: its inward power; its manifestations; 
its permanence; its blessings. 



LESSON VL 
2 CORINTHIANS 

The Ministry of the Church of Christ 

I. INTRODUCTION 

1. The Occasion. — Before Paul wrote either 
Epistle to the Corinthians, he had purposed to visit 
them on his way to Macedonia, and probably return 
via Corinth to Asia. They knew of his designs, 
and in the church's distress doubtless many were 
anxious for his coming. Some were not. He 
changed his mind when he learned, from reliable 
parties, of the apostate condition of the church, 
and determined to write his rebuke of conditions, 



2 CORINTHIANS 



53 



demand the church's withdrawal from the in- 
cestuous man, and urge reformation, in order that 
his coming might be in joy and not sorrow, both to 
him and them. He assures them that he will 
come, and urges them to have their gift ready for 
the saints in Judea. 

Paul had been exceedingly anxious about the 
reception of his first letter, and had arranged for 
Timothy to follow up the message contained in the 
First Epistle (1 Cor. 16: 10), and had besought 
Apollos to visit them, in view of his popularity, no 
doubt (1 Cor. 16: 12). He had escaped a great 
danger in Asia (2 Cor. 1: 8-10), and had come to 
Troas, where he expected to meet Titus, who would 
tell him of the conditions in the church (2 Cor. 2: 
12, 13). From Troas he went into Macedonia, 
where he met Titus with good news from Corinth 
(2 Cor. 2: 13; 7: 5-7, 13, 15; Acts 20: 1, 2). The 
result of the first letter was to produce the desired 
reformations, but stirred up much opposition (2 
Cor. 2: 5-7; 7: 7-11). The Judaizers accused him 
of being fickle (1: 17, 18), of being proud and 
boastful (3: 1; 5: 12), of obscurity in his preach- 
ing (4: 3), of being contemptible in appearance 
(4: 7-10; 6: 4-10; 10: 10; 12: 7-10), of being rude 
in speech (11: 6), and afraid to say in person what 
he had written. 

Paul writes his Second Epistle to congratulate 
the church on its position against evil; to urge the 
brethren to restore the incestuous man who had 
repented; to meet the calumnies of his accusers, 
and to urge the church to take a liberal offering 



54 



EPISTLES AND REVELATION 



for the benevolent association (8: 16 et seq.; comp. 
1 Cor. 16: 1-4). Like a true servant of Jesus 
Christ, he never lost sight of his true purpose 
under all the injustice of false accusers. 

2. Time. — This letter was evidently written with- 
in a few months of the First Epistle (2 Cor. 7: 8, 
9, 12). He is now among the Macedonian churches, 
headed for Corinth (2 Cor. 9:1-5; 12: 14; 13: 1; 
comp. Acts 20: 2). Titus, who had brought the 
encouraging news of the improved conditions in 
the church of Corinth, returns with this letter of 
encouragement. 

3. Analysis. — Natural divisions of the Epistle 
are three, apart from the salutation. He reviews 
recent events and does what he can to remove any 
bitterness caused by his positive stand against evil; 
he urges the collection, and vindicates his authority 
as an apostle. 

II. STUDY OF 2 CORINTHIANS 

In the First Epistle, Paul had defended the 
church against its traducers, and incidentally re- 
fers to the ministry. In the Second Epistle, he 
writes concisely of the office of the ministry. 

1. The Nature of the Office. 

(1) Superior to ministry of old covenant (3:2- 
11). 

(2) Instituted of God (5: 18-20). 

(3) Its office is to preach the gospel of recon- 
ciliation (5: 18, 19). 

(4) The minister is qualified by God (3: 5, 6). 

(5) His authority is from God (10: 8; 13: 10). 



2 CORINTHIANS 



55 



(6) Not lords over the church, but servants of 
Christ's people (1: 24; 4: 5). 

(7) Such have the promise of God's blessing (3: 

6) . 

(8) They are designated as 

a. Ministers of Christ (11: 23; comp. 1 Cor. 4: 
1). 

1). Ministers of righteousness (11: 15). 

c. Ministers of a new covenant (3: 6). 

d. Stewards of the mysteries of God (1 Cor. 4: 

1) . 

e. Ambassadors of Christ (5: 20). 

/. Ministers of God (6: 4), having the ministry 
of reconciliation (5: 18). 

g. Differs from the apostolic office (11: 28; 12: 
12; comp. 1 Cor. 9: 1; 12: 28, 29). 

2. Characteristics of a Minister. 

(1) Drawn by love of Christ (5: 14). 

(2) Themselves but earthen vessels (2: 17; 4: 

7) . 

(3) Patient and willing to suffer for Christ's 
sake (6: 4; comp. 1 Cor. 4: 10-13). 

(4) Not serving for money (12: 14; comp. 1 
Cor. 9: 18). 

(5) Not conceited (2: 17; 3: 5, 6). 

(6) Not walking in craftiness (4: 2), 

(7) Not easily discouraged (4: 8, 9; 6: 10). 

(8) To avoid unnecessary offense (6: 3; comp. 
1 Cor. 10: 32, 33). 

(9) Must renounce hidden things of shame (4: 

2) . 



56 



EPISTLES AND REVELATION 



(10) Must walk in holiness and sincerity (1: 
12). 

3. What the Minister is to Preach. 

(1) Not themselves (4: 5; 3: 4, 5; 5: 12; 10: 
12, 18). 

(2) Not corrupting the word of God (2: 17; 
comp. 1 Cor. 1: 17; 9: 16). 

(3) Not philosophy (1: 12; comp. 1 Cor. 2: 1, 
4; 1: 23). 

(4) Handle word of God honestly (4: 2). 

(5) Preach the truth in sincerity (2: 17; comp. 
4: 2). 

(6) Commending themselves to consciences of 
men (5: 11). 

(7) With plainness and boldness (3: 12; 7: 4). 

(8) A positive, consistent message (1: 18, 19). 

(9) A gospel of comfort (1: 4-6). 

(10) A message unto edification (10: 8; 13: 
10). 

(11) Should be approved as ministers of God 
(6: 4). 

(12) Message of comfort and joy in affliction 
(7: 4). 

(13) His life should be an open book (7: 1-3). 

4. Attitude of .the Church to Its Ministers. 

(1) Regard them as ministers of Christ (5: 20; 
comp. 1 Cor. 4:1). 

(2) Should pray for them (1: 11). 

(3) Should support them (1 Cor. 9: 7-11, 13, 
14). 

(4) Follow their holy example (1 Cor. 11: 1). 



2 CORINTHIANS 



57 



(5) Should aid them in every worthy cause (9: 
1-3; 8: 5). 

If the student will add a few more incidental 
statements in 1 Corinthians, he will have a com- 
plete statement of the qualifications, duties and re- 
wards of the ministry. 

QUESTIONS AND TOPICS FOR DISCUSSION 

I. Occasion. 

1. What prompted the change in Paul's plans to 
visit Corinth? 

2. What called forth the Second Epistle? 

3. What charges did his enemies make against 
him? 

4. When and where written? 

5. Indicate the natural divisions. 

II. A Study. 

1. Note the difference in the theses of the two 
Epistles. 

2. Give the points in the nature of the ministry. 

3. How are they designated? 

4. Give the characteristics of a true minister. 

5. What is a minister not to preach? 

6. What is to be his message? 

7. How to commend himself? 

8. What is to be the attitude of the church to 
its ministers? 

III. Analysis of 2 Corinthians. 

1. Name the main divisions. 

2. Name the subjects enumerated under each. 

3. Discuss the following subjects treated: 
(1) God the Father. 



\ 



58 EPISTLES AND REVELATION 

(2) The Holy Spirit: his function, power and 
authority. 

(3) The person of Jesus Christ and his media- 
tion. 

(4) The word of God. 

(5) Antithesis between the law and gospel. 

(6) Methods and purpose of church discipline. 

(7) Christians' duty to the poor. 

(8) Christian liberality. 

(9) Ability and accountability. 

(10) Duties of Christians. 
a. To God. 

&. To the Christ. 

c. To fellow-Christians. 

d. To self. 

e. To the world. 

/. Christian's attitude toward sin. 

g. Incentives to performance of Christian duties. 



LESSON VII. GALATIANS 

Christ the Liberator 

I. INTRODUCTION 

The Country and Its People. — The name is used 
in two ways. Geographically it denotes the country 
occupied by the Celtic tribes in the central high- 
lands of Asia Minor. The people were of Celtic 
origin, and possessed of all the characteristics of 
the Celts. "They came of a race that shook all 



GAL ATI AN S 



59 



nations and established none." They were im- 
pulsive and hospitable. They received Paul as an 
angel from God and as quickly turned against him 
(Gal. 4: 13-16). 

Politically it included Lycaonia, Isauria, and 
parts of Phrygia and Pisidia, which constituted 
the Roman province of Galatia. Luke in Acts, and 
Paul in his Epistles, seem to use the term in its 
geographical sense (Acts 13: 14; 14: 6; 16: 6; 
Gal. 1:1). 

A brief history will help us to understand Paul's 
presentation of Christ as liberator. The Galatians 
were descended from Gauls, who originally inhab- 
ited a large part of the country now known as 
France. In the fourth century before Christ they 
sacked the city of Rome, and in the third century 
before Christ they invaded northern Greece and 
Asia Minor. They were finally defeated and driven 
from Greece, but those in Asia were cut off and 
driven into the mountains, as their kindred were 
later in Wales and Scotland. They were oppressed 
on every side, too proud and independent to ever 
submit to servitude. Paul presents to them their 
liberator, Christ Jesus, the one for whom they had 
longed. Others were trying to force them into 
bondage under the law of Moses. 

II. THE CHURCHES 

After the conference in Antioch (Acts 15: 3 5-16: 
6) Paul starts on his second missionary journey. A 
great sickness overcomes him, and he likely seeks 
the uplands for recovery (Gal. 4: 11, 13). While 



60 



EPISTLES AND REVELATION 



here on this second missionary tour, Paul preached 
to them and they received his message gladly (Acts 
16: 1; Gal. 4:- 14, 15). Their fickleness is indi- 
cated from the fact that he visits them again 
on his third journey for the strengthening of 
the disciples (Acts 18: 23). The names of the 
churches are nowhere mentioned (Gal. 1:2), but 
at this time their principal cities were Tavium, 
Pessinus and Ancyra. Following Paul's custom of 
seeking important centers, we may infer that he 
had founded churches here. Luke tells us nothing 
of the apostle's labors in this region. 

III. WRITING OF THE EPISTLE 

1. The Occasion. — The young churches at first 
did well, but soon the Judaizers found their way 
among them and taught that the Christians must 
be circumcised and keep the law of Moses, in order 
to be saved. They claimed Jesus as their Messiah, 
but still looked for salvation through the works of 
the law. They refused to be bound by the decision 
of the conference in Jerusalem (Acts 15: 2 2-29). 
These teachers disputed Paul's apostolic authority, 
disputed his doctrine, and encouraged conduct con- 
trary to Christian standards. The Galatians' faith 
was shaken and their salvation jeopardized. 

2. Paul's Defense. — In most of his Epistles, Paul 
declares his apostleship, but in this introduction 
he defends that claim with more emphasis than in 
any other Epistle. With great care he makes his 
defense, both from the negative and positive side. 
There is no personal salutation or thanksgiving. 



GALATIAXS 



61 



Instead of the usual "I thank my God for you," he 
said, "I marvel" at your fickleness. These false 
teachers had "no gospel." Paul considered this 
such a terrible thing that he twice pronounced a 
curse upon those who caused the trouble. In the 
first two chapters, he shows how he received his 
gospel by revelation of Christ, and vindicates his 
apostleship. In the third and fourth chapters he 
shows Christ's relation to the law; proves the 
superiority of the gospel over the law, and that 
justification is not through the works of the law, 
but by faith in Jesus Christ. In the last two 
chapters he shows that liberty is not license. 

3. Date. — It is difficult to determine the time 
and place of writing this Epistle, cr its chrono- 
logical relation to the other Epistles in the polem- 
ical group. We know it was written after 5 4 A. D., 
the time of Paul's second visit (Acts 18: 23; Gal. 
4: 13). It seems to have been written before Ro- 
mans (58 A. D.). To this most critics agree. 
Galatians is the outline of Paul's defense against 
the Judaizers, while Romans is the development 
and fuller discussion. They were probably written 
about the same time. Some think it wcs written 
after 2 Corinthians, because of its resemblance to 
his vindication of his apostleship, and before Ro- 
mans for reasons already stated. It is probable 
that it was written about 5 7 or 5 8 A. D. 

IV. HIS GOSPEL 

1. Defended. — In his defense Paul's argument 
falls into three parts: first, a statement of his 



62 EPISTLES AND REVELATION 



authority; second, that this authority was con- 
firmed by conference; and, third, that this author- 
ity was sustained in his rebuke of Peter. He 
sustains the first point by three arguments drawn 
from his own experience. He had received his 
gospel not from men, but directly by revelation 
from the Lord. This he obeyed without consulta- 
tion, and began at once to proclaim, ' 'Jesus, that 
he is the Son of God" (Acts 9: 20). Then, 
secondly, the revelation of the Son of God in him, 
changing him from a persecuting Jew into an hum- 
ble, loyal Christian; and, thirdly, that this change 
wrought in him caused the churches of Judea to 
glorify God because of His work through him. 

In the argument from the confirmation of the 
Jerusalem conference, he said this was fourteen 
years after his conversion. Also in that, conference 
the elders imparted nothing to him, but approved 
of his course and message. Upon this they gave 
him the right hand of fellowship. The question 
submitted to this conference was the very same 
pernicious doctrine that was being forced on them. 

In the third point, he shows how Peter had con- 
firmed his position by eating with the Gentile 
Christians, but, being overcome by prejudice or 
fear, he had withdrawn, and that he, Paul, was so 
confident of his position that he rebuked him to 
the face. He shows Peter's inconsistency in turn- 
ing back to a law that could not justify, from 
which they had turned, putting their faith in Christ 
the liberator. He ended this argument with great 
words of personal testimony (2: 18-21), in which 



GALATIANS 



63 



he outlines the Christian life. Personal experi- 
ence, in the light of the will and word of God, is 
the greatest testimony, after all. "Crucified with 
Christ," "It is no longer I that live." Thus be- 
lieving, Paul had died to the law; also to sin. 
"Christ liveth in me;" "I live in faith which is in 
the Son of God:" believing this, I have identified 
myself with death and henceforth live unto God. 
If righteousness and a death to sin were possible 
under the law, which these false teachers are try- 
ing to force on you, "then Christ died for naught." 

2. Declared (3: 4). — Having thus defended his 
gospel, the apostle now proceeds to declare its es- 
sential truths. This he does in a threefold procla- 
mation. He declares that justification is, and 
always has been, by faith; then he shows that the 
law was only transitional and transient, and then 
by contrasting the two covenants in allegory of 
Isaac and Ishmael. 

In arguing for justification by faith, Paul ap- 
peals to the experience of the Galatians themselves, 
passing from his own experience. He tells how 
Christ was "set forth;" how they believed this 
story; how they received the Spirit by the hearing 
that produced faith; how this faith brought suf- 
fering; how the Spirit had been supplied, and how 
this faith had worked miracles among them. The 
law did none of these things. If they would be 
true sons of Abraham, it must be by faith. 

"As many as are of the works of the law are 
under a curse." The law demanded perfection, but 
could not justify. Faith in the Son of God inspires 



64 



EPISTLES AND REVELATION 



toward perfection and furnishes a new life and 
spirit. From this curse of the law, Christ, by his 
cross, delivers the true sons of Abraham. The 
cross becomes the basis of th«e faith that justifies. 
The covenant of faith was 4 30 years older than the 
law, which did not annul or fulfill this promise 
concerning the blessing of the world in Abraham's 
seed. The law simply exercised discipline, revealed 
the sinfulness of sin, and condemned sin in the 
flesh until Christ, the promised seed, was tri- 
umphant over sin, and created the foundation for 
faith and made it possible for all men to become 
the sons of Abraham, not under the law, but ac- 
cording to promise. 

Under the law T , the Jews were minors; under 
grace, God sent forth his Son to provide a way of 
redemption, and his Holy Spirit to produce regen- 
eration, whereby those believing and trusting at- 
tain their majority. He here shows that this false 
doctrine is turning them back to the weak and 
beggarly elements of the world. He then reminds 
them, in the tenderest way, of their love for him, 
and contrasts his conduct with those who sought 
them "in no good way." They desired to shut the 
Galatians out that they might seek them and honor 
them. This is the proof of a false prophet. In 
contrast to this, Paul declares his anxiety for them 
to be that of a mother for her promised child. 

In allegory, he then declares the Jews to be the 
children of the bondwoman and under bondage, 
and their relation to Abraham to be only according 
to the flesh, "but the Jerusalem that is above is 



GAL ATI AN S 



65 



our mother, is free," and now "we, brethren, as 
Isaac was, are children of promise." He further 
proves tjiis truth by the nature of each. The one 
born after the flesh persecuted him that is born 
after the Spirit. He then calls upon the Galatians, 
in the spirit of Abraham, to cast out the Juda- 
izers. 

3. Demands (5: 1-6: 10). — In the last division 
of the Epistle, he sets forth the demands of the 
gospel. He demands for them freedom; then he 
shows that this freedom is for the rendering of a 
loving, loyal service, and finally he contends that 
freedom is not license; liberty is only found under 
certain limitations. 

Their emancipation proclamation is in the first 
sentence. "Its privilege is described in the words, 
'For freedom did Christ set you free,' and its re- 
sponsibility in the positive 'Stand fast,' and the 
negative 'Be not entangled.' " He then more fully 
describes the snare of their deceivers, and con- 
trasts the entanglements of the circumcision and 
the freedom of the saints. Though free from the 
law, they were demanded to refrain from the sins 
of the flesh condemned in the law. This they 
would do if they loved as they should. The 
Christian is the freest man in the world; he can 
do just what he pleases, but love prompts him to 
desire only that which is to edification. 

The gospel demands that we walk by the Spirit, 
and the only way to tell whether we walk after the 
flesh or whether our lives are Spirit-filled is by the 
fruits of our lives. This is the rule Christ gave. 



66 



EPISTLES AND REVELATION 



The gospel demanded humility and mutual help- 
fulness, and a positive proclamation of "the word," 
also that the Christian must be persistent in well- 
doing, and that special honor shall be bestowed on 
those of the household of faith. 

V. CONCLUSION 

After a personal reference in which he calls their 
attention to the large letters which he had written, 
which was not his custom, Paul assails the motives 
from which these false teachers had acted. They 
desired to make a fair showing in the flesh, that 
they might escape persecution for the cross of 
Christ. If these people could bring the Gentile 
Christians to accept circumcision and keep the law 
of Moses, the most orthodox Jew would have hailed 
them gladly. In antithesis to this, Paul glories in 
the cross and the same loyalty to the truth that 
caused the crucifixior of his Master. 

He prays for peace and mercy upon such as 
walk in the glory of the cross, and upon the "Israel 
of God." This is a fine stroke after combating a 
false effort to make them Israelites, and his procla- 
mation that the true children of Abraham were 
those by faith. 

Then, in the true spirit of liberty, he wrote: 
"Henceforth let no man trouble me, for I bear 
branded on my body the marks of Jesus." The 
very things these Judaizers would sacrifice every- 
thing to escape, Paul proclaims as the signs of his 
office and his fellowship with his Master. These 
proclaim his independence of human opinions o»r 



GALATIANS 



07 



rewards. Then, a fitting benediction and the battle 
for Christian liberty is won. 

QUESTIONS ON GALATIANS 

Christ the Liberator 

I. Introduction. 

1. In what two ways is the name "Galatia" used? 
How used in the New Testament? 

2. Who were the Galatians? 

3. What of their history? 

4. What were their tribal characteristics? 

II. The Churches. 

1. When did Paul visit them first? 

2. What of Paul's physical condition while 
there? 

3. What is known of Paul's labors here? 

III. Writing of the Epistle. 

1. What was the occasion of writing this Epis- 
tle? 

2. What is peculiar in the introduction to Gala- 
tians? 

3. When was it written? 

4. Where should it be placed among the "Law and 
Gospel" Epistles? 

IV. His Gospel. (Compare Analysis.) 

1. Name the main divisions of the body of the 
Epistle. 

2. Give the arguments in defense of his gospel. 

3. Enumerate the truths declared in his gospel. 

4. What are the demands of the gospel? 

5. How may we know those who walk by the 
Spirit? 



68 EPISTLES AND REVELATION 



V. Conclusion. 

1. What is peculiar in the actual writing of this 
Epistle? 

2. What motives impelled these false teachers? 

3. What would have been the attitude of the 
Jews toward the church of the Gentiles if they had 
accepted circumcision? 

4. What was the difference between Paul and 
the Judaizers toward persecution? 

YI. Analysis of Galatians. 

1. What is the theme of the entire. Epistle? 

2. What does Paul say of his apostleship in the 
introduction? 

3. What was Paul's surprise, and why? 

4. What is the gospel? 

5. Whence did Paul receive his gospel? 

6. Give an account of the conference referred to 
(Acts 15). 

7. What bearing has 2: 11-21 on the claim for 
the primacy of Peter? 

8. Give Paul's argument for justification by 
faith. 

9. Give his contrasts between the law and gospel. 

10. Give the differences between the two cove- 
nants. 

11. Give the allegory and its meaning. 

12. Is it possible to fall from grace? 

13. For what are we set free? 

14. Contrast love with lust and hate. 

15. Contrast the works of the flesh and Spirit. 

16. What does freedom imply? Show how this 
is so. 



GAL AT I AN 8 



69 



17. What should be the attitude of the church 
toward its teachers? 

18. Give the contrast between Paul and false 
teachers. 

19. Give the main divisions and main subdi- 
visions of the Epistle. 

QUESTIONS AND TOPICS FOR DISCUSSION 

Read the Epistle carefully and note the points 
bearing on each topic. 

1. Our Duties to God, Neighbor and Self. 

2. Attributes of God. 

3. God fhe Father. 

4. Sin. 

(1) Its universality. 

(2) Its nature. 

(3) Its results. 

5. The Person of Christ. 

(1) His humanity. 

(2) His divinity. 

(3) His resurrection. 

6. The Mediatorial Work of Christ. 

(1) His Messiahship. 

(2) His Saviourhood. 

(3) His sacrifice. 

(4) His remedial service. 

7. Holy Spirit. 

(1) How received (3: 3, 5). 

(2) Grace of the Holy Spirit (1:6, 16; 2:9, 
21). 

(3) The Holy Spirit the ruling principle of the 
new life (5: 16, 18, 25; 4: 6). 



70 



EPISTLES AND REVELATION 



8. The Calling. 

(1) Called of the Father (5: 8). 

(2) In the grace of Christ (1: 6). 

(3) Through the preaching of the gospel (1:6- 
8; 2: 2). 

(4) Through the preaching of faith (2: 23; 3: 
2, 5). 

(5) For freedom (5: 13). 

9. Regeneration. 

(1) The unregenerate require a new creation 
(6: 15). 

(2) Implanting a new life (2: 20). 

(3) Work of God, by Holy Spirit, through the 
Word (3: 2). 

10. Conversion. 

(1) A change of the whole past life (1: 13, 14, 
24). 

(2) A turning from the rudiments of the world 
(4: 3, 9). 

(3) It is a walking by the Spirit (5: 16-18, 25). 

11. Faith. 

(1) Necessary to salvation (3: 21, 22, 26). 

(2) Elements of faith. 

a. A knowledge of the things to be believed (4: 
9; 3: 23; 2: 2). 

b. Assent to the truth (1: 6, 8, 11, 12; 2: 14). 

c. Confidence and trust in Christ (2: 16; 3: 26). 

(3) Cod and Christ the ground of faith, hence 
personal (1: 16; 3: 6; 1: 11, 12). 

(4) The gospel to be believed (1: 6, 8, 11, 12). 

(5) Believers only saved (2: 16; 3: 22). 

(6) Justified by faith in Christ (2: 16; 3: 24). 



GALATIAXS 



71 



(7) Sons of the promise by faith (3: 7, 9, 14). 

(8) Receive the gift of Holy Spirit through 
faith (3: 2, 6, 14). 

(9) Faith operates. 

a. Receptively (3: 14, 22: 2: 16). 

b. Operative faith, manifested in works of love 
(5: 6, 14, 22; 6: 10). 

(10) Proofs of faith (5: 13, 16-18, 22-25; 6: 4, 
9, 10). 

12. Justification. 

(1) Only two ways of being justified, either to 
be perfect or to be forgiven (3: 6-14; 2: 21). 

(2) It is God who justifies (3: 6, 8, 11). 

(3) Justification consists of two things. 

a. Remission of sins (1: 4; 3: 13, 22). 

b. Imputation of Christ's righteousness (2: 21; 
3: 27). 

(4) A man is not justified by works of the law 
(2: 16, 21; 3: 11, 21; 5: 4). 

(5) Justified by faith in Christ (2: 16, 21; 3: 
24). 

(6) Gentiles included (3: 8, 14). 

(7) Effects of justification. 

a. A dying to the world (6: 14). 

b. Crucifying of the flesh (2: 20; 5: 24). 

c. Freedom from domination of sin (5: 13, 17). 
&. Union with God (2: 20; 3: 27, 28). 

e. Sonship and heirship according to promise 
(3: 8-14, 18, 21, 22, 26, 29; 4: 4-7). 
/. Peace (1: 3; 5: 22; 6: 16). 

g. Freedom from the bondage of the law (2:4; 
3: 25; 4: 31; 5: 1, 13). 



72 EPISTLES AND REVELATION 



h. Imputed for righteousness (2: 21; 3: 6; 5: 5). 

i. A living faith (2: 20). 
Walking by the Spirit (5: 16, 25). 

k. Fruits* of the Spirit (5: 22, 23; 6: 2, 5, 6). 
13. Paul's teaching concerning the law and gos- 
pel. 

PART III. TRANSITIONAL 
EPISTLE 

LESSON VIII. PHILIPPIANS. 

The Mind of Christ the Secret of Joy 

Paul's letter to the Philippians differs from all 
other of his writings, in that it lacks a definite 
scheme of teaching, and also that there is no re- 
buke nor harsh correction of evils contained there- 
in. It has been termed his love-letter. Prom this 
we infer that tins church most nearly approached 
the apostolic ideal in life and service. The word 
"sin* 7 is not mentioned. The flesh is only men- 
tioned that it may be ignored. It is largely per- 
sonal and joyous, growing out of their remem- 
brance of him and his love for them. It was 
written by one who loved to those who loved him. 
It is filled with expressions of joy by one who had 
learned that irappiness is not incident to external- 
ities. The doctrine ot the humiliation and exalta- 
tion ol Jesus Christ was introduced for a hortatory 
purpose. Some of the sublimest things concerning 



PHILIPPIANS 



73 



Christ and Christian living are here written. The 
real epic of Christianity is found in the secocid 
chapter (2: 5-11). 

I. THE CITY AND THE CHURCH OF PHILIPPI 

1. Philippi. — The city of Philippi played a large 
part in the destiny of the world. It originally be- 
longed to Thrace, but in 35 S B. C. it was seized by 
Philip, king of Macedon — the father of Alexander 
the Great — and made the eastern fortress of his 
kingdom. It was here (42 B. C.) that the re- 
publican forces of Rome, under Brutus and Cassius, 
were defeated by Octavius and Marcus Antonius, 
and Augustus (Octavius) was made emperor of 
Rome. Here the political liberties of the people 
died. Because of this victory of absolutism, the 
city was made a Roman colony. Here Paul, with 
his three companions, invaded Europe and began 
the conquest which shall end in universal liberty 
and peace. Here was established the first Chris- 
tian church in Europe. 

2. Holy Spirit's Part. — The church came into be- 
ing by the guidance of the Holy Spirit, who pre- 
vented Paul from turning aside either into Bithynia 
or Asia, and guided the apostle and his company on 
the second missionary journey to Troas. Here 
Luke, who was a Greek, met and doubtless re- 
counted the possibilities of European conquest. In 
answer to the vision of the man from Macedonia, 
Paul, Silas, Timothy and Luke ''made a straight 
course to Samothrace, Xeapolis and from thence 
to Philippi." It was the first city of importance of 



74 



EPISTLES AND REVELATION 



this district. Paul always selected strategic cen- 
ters for his work. 

When the Jews had no synagogue, they met be- 
side a running stream to worship. Jewish in- 
fluence was not strong, and evidently only a few 
lived here. On the Sabbath Paul and his com- 
panions went forth without the gate by the river- 
side, and here spake to the devout women. Lydia, 
a merchant-woman, heard, and God opened her 
heart to believe. She was the first to be baptized 
into Christ, she and her household. Opposition 
came not from the Jews, but from men who were 
deprived of their gain by the freeing of a slavegirl 
from "a spirit of divination." The apostle and 
Silas were beaten and cast into prison, which fur- 
nished the opportunity of "preaching the word of 
the Lord" to the jailer and all that were in his 
house. In their belief, repentance and baptism, 
there was added to the church its first Gentile 
constituency. The jailer and Lis house rejoiced 
greatly in their new-found faith. Paul here stood 
on his rights as a Roman citizen in demanding a 
public release, but this evidently suggested to his 
enemies the charge of treason, which they pre- 
ferred against him at Thessalonica, declaring that 
this Roman said, "There is another king, Jesus" 
(Acts 16: 11-4 0; 17: 7). Persecution only deep- 
ened the love between Paul and this noble church; 
they had fellowship with him time and again by 
giving to his support in preaching the gospel to 
others. 



PHILIPPIANS 



75 



II. THE EPISTLE 

1. Time and Place of Writing. — This Epistle was 
written from Rome during Paul's imprisonment 
(Acts 28: 30, 31; Phil. 1: 7-13; 4: 22), about five 
years after the writing of the "Law and Gospel" Epis- 
tles, A. D. 62. The occasion was the sending of a gift 
to the apostle by the hand of Epaphroditus. Here 
he entered heartily into the work of the Lord, had 
taken violently ill and was nigh unto death. Upon 
his recovery Paul sent him back to them with this 
letter of rejoicing (2: 25-30; 4: 10-19). 

2. The Contents. 

(1) Bishops and Deacons. — In the introduction 
Paul graciously associates with himself Timothy, 
his beloved son in the gospel. Paul declares him 
to be the noblest and most unselfish of all his 
helpers. In this letter, for the first time, the 
officers of the church, ''bishops and deacons," are 
mentioned. These, according to the Xew Testa- 
ment, are two orders of servants of the church. 
The bishops, or overseers, are entrusted with the 
spiritual oversight of the saints; while the deacons 
were to look after the needy and attend to the 
business details of the congregation. These are 
not mentioned first, since they have their import- 
ance only as they serve the interests of the church. 

(2) His Joy. — In writing to this liberal church, 
he first expresses his own personal joy and the 
joy of expectation. On remembrance of them his 
joy and thankfulness find expression in prayer. 
His desire for them was that they might prove 



76 



EPISTLES 



AXD REVELATION 



the things that are excellent, that they might 
be sincere and void of offense unto the day of 
Christ. 

(3) His Bonds. — He then turns to his experience 
in prison and thrice, in rapid succession, speaks 
of "my bonds," and yet rejoices that these "have 
fallen out rather unto the progress of the gospel." 
He sees now that to hare gone to Rome as a pris- 
oner has given him opportunities he never could 
have had as a free man. He rejoices that Christ 
was preached even by those who would add to his 
affliction in bonds. He has evidently had his hear- 
ing, and rejoices in the privilege of testifying for 
his Lord before the emperor of the world. The 
case is in his hands, and Paul is simply await- 
ing the decision, but he is confident of acquittal. 
However it may be, he is assured that "Christ shall 
be magnified in my body, whether by life or by 
death." From his own viewpoint, death would be 
far better, but to live would give him the joyful 
opportunity of seeing them again and of supplying 
their needs. Here he gives the secret of that life 
which in joy could rise above all persecution and 
injustice of men, in the sublime passage: "For to 
me to live is Christ, to die is gain." 

( 4 ) His Master Passion. — His love for the Phil- 
ippians is expressed in a hortatory expression: 
"Only let your manner of life be worthy of the 
gospel of Christ." "Be not afrighted by the ad- 
versary, because it has been granted unto you. in 
behalf of Christ, not only to believe on him, but 
also to suffer in his behalf." In order to render 



PHILIPPIANS 



77 



this acceptable service he exhorts them "to be of 
the same mind, having the same love, being of one 
accord, of one mind." Do nothing through fac- 
tion or vainglory, "but all to the glory of God." 
In this they would fill his joy full, to overflowing. 
This he declares to be the source of their joy and 
exaltation. ' This mind of unselfish love and service 
is illustrated by the Lord Jesus, who, being equal 
with God, counted it not a thing to cling to, but 
voluntarily emptied himself; gave up heaven and 
its bliss to share the lot of a man; being found as a 
man, he humbled himself to become a servant; be- 
ing a servant, he became obedient unto death; be- 
ing appointed to die, he chose the death of the 
cross, the death of the vilest. "Wherefore God 
hath highly exalted him, and given him a name 
that is above every name." The way of the world's 
progress is by way of the cross; the line of honor 
is humility and loving service. The ^Taster passion 
is that of love, first, as the motive of self-emptying; 
and, secondly, as the reason for divine favor. The 
manner of life which is worthy of the gospel must 
be directed by the mind of Christ. The effect of 
such lives is that they will be seen as lights in 
the world. He declares in conclusion, that if these 
ideals be fulfilled there will be great glorying in 
the day of Christ, and everlasting joy, even though 
this life be poured out as an oblaticn. 

He then illustrates this principle in his com- 
mendations of Timothy and Epaphroditus. Tim- 
othy is proclaimed as one who seeks not his own, 
while Epaphroditus is spoken of as "your mes- 



\ 



78 EPISTLES AND REVELATION 



senger, and a minister to my need." He is now 
sending him back to help them. 

(5) His Warning. — The mind of Christ implies 
not only self-abnegation, but rejoicing. Having 
stated the duty and illustrated it, the apostle pro- 
ceeds to warn them against the peril that threatens 
their joy, that of conforming to heartless cere- 
monies, for he declares "we are the circumcision, 
who worship by the Spirit of God." He warns 
against worldly pride of position, birth or nation- 
ality. All should gladly be counted as refuse, that 
we may gain Christ and be found in him. It is 
not enough to be found in him, for in this life we 
have not attained perfection, but "to press on, if so 
be that I may lay hold on that for which also I was 
laid hold on by Christ Jesus." Forgetting the 
things that are behind, they, as Paul, were to press 
on toward the goal unto the prize of their high 
calling of God in Christ Jesus. "Our citizenship 
is in heaven," and there shall we attain to the 
honor and glory of his likeness. 

The last division of the Epistle is occupied with 
a second exhortation, which follows naturally upon 
the other. Not only should the mind of Christ, his 
suffering and service, be in the Christian, but these 
who were his "joy and crown" were urged to "stand 
fast in the Lord." Not only is each to look to his 
own standing, but to help others. This is illus- 
trated in the case of Euodia and Syntyche. There 
had been some difference between them, and be- 
cause of this trouble they had been neglected by 
others in the church. They are not to be cast off 



/ 



PHILIPPIANS 



79 



because of this, but, remembering their past 
service, the church was to aid them. 

Here Paul widens the exhortation, but, with this 
case still in mind, directs the church in all cases 
of discipline. Differences are to be dealt with by 
remembering the good, rejoicing, forbearing, re- 
membering "the Lord is at hand," and prayer, and 
the results will be that the peace of God will guard 
the heart and thought. 

Instead of remembering these differences and 
multiplying each other's faults, they were exhorted 
to think on the things that are true, honorable, 
just, pure, lovely and of good report. If there be 
any virtue and praise, emphasize these and the 
breach will be healed. This course would heal the 
schisms of the church to-day and fill it with joy 
and victory. 

(6) His Source of Supply. — Then, applying his 
own rule, Paul remembers their excellences and 
their service on his behalf, and rejoices in the 
same. This expression of rejoicing calls forth a 
statement of the deepest experience of his life. 
While he rejoiced in this expression of love, he 
was not dependent upon such for his happiness. He 
is able to be content in any circumstance, because 
he abode with Christ, who strengthened him. 
Again he thanks them, not because the gift en- 
riched him, but because it meant "fruit that in- 
creaseth to your account," and said unto them, as 
He has cared for me, "My God shall fulfil every 
need of yours according to his riches of glory in 
Christ Jesus." Then comes the doxology. 



80 



EPISTLES AND REVELATION 




PHILIPPIANS 



81 



QUESTIONS AND TOPICS FOR DISCUSSION 

1. How does Paul's Epistle to the Philippians 
differ from all others? 
I. City and Church. 

1. What is the central thought? 

2. Give a brief history of the city of Philippi. 
Where located? 

3. What decisive events transpired here? 

4. What was the relation of this church to 
European Christianity? 

5. Give the incidents of its founding. 

6. Who were its first members? 

7. Give an account of the conversion of each? 

8. Who were Paul's companions and colaborers? 

9. Why did they suppose there was a place of 
worship by the river? 

10. What trouble later grew out of Paul's claim 
of Roman citizenship? 

11. «The Epistle. 

1. Give the time and place of writing. 

2. By whom was it sent? 

3. What officers of the church mentioned? Wnat 
their duties? 

4. Show how Paul's bonds had fallen out to the 
furtherance of the gospel. 

5. What is the supreme exhortation of the Epis- 
tle. 

6. What privileges were granted these Chris- 
tians? 

7. Show the steps in Christ's humiliation. 

8. What is the line of progress and exaltation? 



82 



EPISTLES AXD RETELATIOX 



9. What dangers threatened their joy and salva- 
tion? 

10. How are differences between Christians to 
be dealt with? 

III. Analysis. 

1. Give the main divisions of the Epistle. 

2. Give the principal subdivisions of each. 

3. Repeat the most notable passage. 

4. What great doctrines proclaimed? 

5. Give his exposition of true righteousness and 
perfection. 

6. What is the end to be attained? 

7. How are Christians to live worthy of the 
gospel? 

8. What evidences of Paul's success in Rome are 

given ? 

9. What right had Paul to boast in the flesh? 

10. How did he regard these things? 



PART IV. THE CHRISTOLOGI- 
CAL EPISTLES 

LESSON IX. EPHESIANS 

The Church, the Body of Christ 

INTRODUCTION 

Tn passing from the "Law and Gospel" Epistles to 
those of the imprisonment, properly called "The after- 
noon Epistles," we are conscious of entering a dif- 
ferent atmosphere. The first are heated with con- 



EPHESIANS 



S3 



troversy; the latter, are reflective. In the first, 
Christ occupies an historical place; in the latter, 
a cosmical. The kingdom he creates and governs 
is not limited by the nature we know (Col. 1: 16; 
2: 11; Eph. 4: 10). The kingdom is God's (Eph. 
5: 5), so when sin and rebellion entered the uni- 
verse, the Creator, who is good, had no choice but 
to become its Saviour — Satan and sin must be over- 
come. This can only be done with good. Man was 
created for this purpose. God designed from be- 
fore the foundation of the world to accomplish 
through humanity, in whom dwells the spirit of his 
Son, what the angels of heaven could not do. Sin 
is a thing of Satan, opposed to God and deadly to 
man (Eph. 2:1; Col. 1: 21, 22). Before evil be- 
came imminent in man it had a being. It existed 
with an organized kingdom and king, whose spirit 
was opposed to God, which now worketh in the 
sons of disobedience (Eph. 2:2; 6: 12). The an- 
tithesis in the later Epistles is not between the 
flesh and the spirit, Adam and Christ, but between 
the Son of God and his conquering hosts, and the 
"prince of the power of the air" (Col. 1: 13; 2: 
15; Eph. 6: 11), the kingdoms of darkness and of 
light. Thus salvation is the work of the Son of 
God, as creation had been (Col. 1: 20; 2: 14, 15). 

The incarnation was an event in time, but the 
fulfillment of an eternal purpose (Eph. 1: 4-14). 
This is an idea in the mind of God from eternity. 
Its occurrence in time was for us (Eph. 1: 10; 
Phil. 3: 21; 2: 9-11). In his body of flesh, by his 
death on the cross, the Son of God's love wins and 



84 EPISTLES AND REVELATION 



reconciles alienated man to , God (Col. 1: 21-23). 
Thus he makes new creatures after the image of 
God, builds a new society and imparts to it his own 
life and spirit; rules it by love, fills it with 
peace, and marks it by great unities which are 
the signs of his presence (Eph. 4: 5,, 6). His 
presence assures final victory. Satan is powerful, 
but only God and Christ are all-powerful. A united 
and vital body, directed alone by Christ, its head, 
is as sure to overcome Sata.n, sin and death as did 
the risen Lord. Therefore we a«re exhorted" to 
put on the wh«ole armor of God, and fighting with 
him, both in offensive and defensive warfare, share 
in the victory. 

The victory is not alone in the hereafter, but in 
the present life. The ethical note of these later 
Epistles is the conception of the "new man" in 
Christ Jesus, whose sins were slain by his deat'h 
and who shares his risen life. This "new man" is 
the type and beginning of a new humanity, in 
whom dwelleth righteousness. The temper and 
disposition of the believer, his - conduct in all social 
affairs, and practical duties, are expressed in the 
"life hid with Christ in God." 

Ephesians and Colossians are companion Epistles 
— the complement and explanation of each other. 
Both treat of "Christ and the church." The em- 
phasis of Ephes-ians falls on the church as the body 
of Christ. Colossians puts the emphasis on the 
Christ as the head of the church. The doctrines 
of the person of Christ and nature of the church 
are developed side by side. Colossians is a letter 



EPHESIANS 



85 



of discussion; Ephesians, of reflection. The dif- 
ference in treatment lies here. 

THE CHURCH, THE BODY OF CHRIST 

This letter may b ; understood as a statement oi 
the church's present and eternal vocation. In it 
Paul does not deal with the fundamental doctrines 
of salvation, as he does in Romans; nor with the 
church's organization for present service and the 
ministry of the gospel, as he does in the Corinthian 
letters, but with the church's conception as existing 
in the mind of God, and her vital relations to her 
Christ. This treatise is not alone doctrinal, but in- 
tensely practical. The last half of the Epistle 
shows how an understanding of this heavenly call- 
ing affects the present life. 

This i3 the greatest treatise on "Christian union 
ever written. It is God's eternal purpose to unite 
man to himself in Christ Jesus; to unite the church 
in Christ, uniting both Jews and Gentiles, male and 
female in him; to unite all the individual mem- 
bers in one body, his church, whose personal re- 
lationship to the Christ is as vital and essential as 
the hand to the head; to unite the loyal subjects 
of God, "both which are in heaven and which 
are on earth," under Christ's authority, until all 
are subject to him. This union is spiritual and not 
mechanical; holy, pure and Christ-filled, therefore 
sin is excluded. It is sin that separated man from 
God and separates man from man; only its removal 
can reunite the church and bring man into com- 
munion with God. 



86 



EPISTLES AXD REVELATION 



I. THE CITY AND THE CHURCH 

1. The City. — Next to Rome. Ephesus was the 
most important city visited* by the apostle Paul. 
It was settled by colonists from Athens, whose 
thought and sentiment here mingled with Asiatic 
races made it cosmopolitan in spirit. It was a 
great commercial, political and religious center. 

It was noted especially for idolatry and pleasure- 
seeking. The temple of Diana, which was one of 
the seven wonders of the ancient world, was 
located here. It stood outside the city wall and 
faced toward the east. It was built of marble. Its 
dimensions were 164 by 234 feet, and the time 
spent in building was 22 years. A huge image 
of the goddess, within a "dazzling shrine/' was 
placed in the center of the temple. Here people 
from all the inhabitable earth came to worship 
(Aits 19: 2 4-41). The theater, which was hewn 
from the western slope of Mt. Coresus, seated fifty 
thousand spectators. Here beasts fought with 
beasts and with men for the amusement of the 
populace (Acts 19: 29; 15: 32). 

2. Paul's Visits to Ephesus. — The apostle first 
came to the city when returning from his seco-nd 
missionary journey. He brought with him Aquila 
and Priscilla. whom he left there, doubtless with 
the purpose of providing a home and helpers when 
he returned. His stay was not long. but. reasoning 
in the synagogue, he made a favorable impression 
and was urged to remain. Having taken a vow 
which must be fulfilled at Jerusalem, he promised 



EPHESIANS 



87 



to return (Acts 18: 18-21). During his absence 
Apollos visited Ephesus and passed on to Corinth 
(18: 24-19: 1). 

On his third missionary journey Paul again 
stopped at Ephesus, and abode three years .(Acts 
20: 31). This was the high tide of Paul's life. 
The gospel message spread through all Asia, "so 
mightily grew the word of the Lord and prevailed.'' 
Here God bestowed upon him special power (Acts 
19: 11, 12). The opposition here was multifold; 
Jews of the synagogue, sons of Sceva, magicians, 
idolators and commercial interests combined 
against him; yet, above it all, the "name of the 
Lord Jesus was magnified" (Acts 18: 24-19: 4). 
The Ephesian church was the center of many con- 
gregations throughout the province of Asia. 

IL THE EPISTLE 

1. The Place and Time of Writing. — It was writ- 
ten during Paul's Roman imprisonment, in which 
time he lived in his own hired house, and enjoyed 
many privileges. People came to him "in great 
numbers," to whom he expounded the law of Moses 
and the prophets, testifying the kingdom of God 
(Acts 28: 16-31). Among his visitors were mes- 
sengers from distant churches, including Tychicus 
from Ephesus and Epaphras from Colosse. It was 
by the hand of the former that this letter was sent 
to "the saints and faithful," that they might know 
his state and that their hearts might be comforted 
(Eph. 6: 22). 

It is likely that this Epistle was not sent to the 



88 EPISTLES AND REVELATION 



church at Ephesus alone, but to the group of 
churches of which Ephesus was the center. Their 
interests had been vitally bound together from the 
beginning. This position is sustained by the fact 
that the words "at Ephesus" are not in two of the 
older manuscripts; the Vatican and Sinaiticus. 
The fact that there is no salutation or directly per- 
sonal references in the Epistle seems, to lend force 
to the conclusion that it was intended for a group 
of churches. The Epistle is general in char- 
acter and lacks local coloring, which confirms the 
opinion that it was intended for the church as a 
whole. Being deprived of the privilege of visiting 
the churches and confirming the brethren, this 
Epistle was written for that purpose. 

2. The Contents of the Epistle. — Paul introduces 
himself as usual, claiming to be an apostle of Jesus 
Christ, through the will of God, doubtless bearing 
in his mind the heavenly vision which qualified him 
to testify of a risen Lord. He then defines those 
to whom he wrote, "the saints;" that is, to those 
faithful in Christ Jesus. No better definition of 
saint was ever given. He salutes his readers with 
an expressed wish that they might have grace and 
peace, which comes from none other but "God our 
Father and the Lord Jesus Christ." They need not 
be sought elsewhere. 

The church is the fulfillment of the eternal pur- 
pose of God, is Paul's first proposition. He begins 
with thanksgiving to God and the Father of our 
Lord Jesus Christ, who has given us every spiritual 
blessing in Christ. "In the heavenly" can always 



EPHESIAXS 



89 



be supplied with the word "church." "In the 
heavenly" and "in Christ'' are the keys to this 
passage. Every spiritual blessing is "in the 
heavenly church, in Christ." The question of pre- 
destination has troubled many, because discussed 
as a question of philosophy rather than a revela- 
tion. Paul says that redemption was not an after- 
thought with God, but before the foundation of the 
world He decided upon the purpose, methods and 
results to be accomplished in Christ Jesus our 
Lord, and his heavenly church. He "chose us in 
him," to be "holy and without blemish," before 
him, having foreordained us in lore unto adoption 
as sons in Christ. According to Paul, it was not 
God's will, but God's love, that determined our son- 
ship. Before man ever sinned, God purposed t® 
choose us, that we should be holy and blameless in 
Christ, and foreordained us unto adoption in him. 
Before the foundation of the world, he determined 
the method of our redemption through his olood, 
the forgiveness of our sins and the riches of his 
grace, and the revelation of the mystery of his 
will in Christ. Indeed, in the fullness of time God 
summed up all things in heaven and upon earth 
in Christ. Lest we should do what we have done 
for centuries, forget that all God's blessings, wis- 
dom and love are in Christ, Paul said, "In him, I 
say." The predestined result of all this is that 
we are God's heritage in Christ, unto the praise of 
his glory; that we should have hope in Christ, re- 
ceive the word of truth in him, believe in him, be 
sealed with the Holy Spirit of promise in him, and 



90 



EPISTLES AND REVELATION 



have our inheritance in him, and all this unto 
the redemption of God's own possession (the 
church) unto the praise of his glory. " If all this 
is determined of God for those in Christ Jesus, 
then how do we come into such possession is the 
pertinent question Paul answers in Gal. 3: 26, 27. 
"For ye are all sons of God, through faith in Christ 
Jesus. For as many of you as were baptized into 
Christ did put on Christ. " 

With the assurance of their faith in the Lord 
Jesus and their love manifested toward all the 
saints, Paul hursts into a prayer of thanksgiving 
and prays that they may have a full knowledge of 
the purpose of God and the power at their disposal 
for its realization. 

Passing, then, to the subject of the building up 
of the church in love, he first speaks of the changed 
lives of these who were dead through trespasses 
and sins. Guarding them lest any should think he 
merited salvation, he declares that they were 
created for good works. Nothing will edify the 
church so much as transformed lives and the good 
works of God's children. Thus, "in Christ Jesus" 
God brings, out of the deepest degradation, the 
material with which he will build his church. Paul 
then passes to the unification of the material into 
one building. Jews and Gentiles were united in 
Christ, thus making a "holy temple in the Lord," 
for "a habitation of God in the Spirit." The temple 
at Jerusalem was but a type of this. 

Passing, then, to the vocation of the church, the 
apostle shows that God's dwelling in this temple, 



EPHESIANS 



91 



the church, is not a finality, but an endowment for 
the fulfillment of her purpose in bringing sons and 
daughters into the kingdom. The church is the 
medium through 'hich God is to manifest his man- 
ifold wi'-doni and love. Here the apostle falls on 
his face again in prayer, and asks of God "that 
they may be filled unto all the fulness of God." 
That this might be accomplished, he prays that they 
may be rooted and grounded in love and thus be 
able to lay hold ci the fullness of God. That they 
may hare this love, he prays that Christ might 
dwell in their hearts. That this may be so, he 
prays that they may be strengthened with power 
through the Koly Spirit. Then follows the great 
doxology: "Now unto him that is able to do ex- 
ceeding abundantly above all that we ask or think, 
according to the power that worketh in us, unto 
him be the glory in the church and in Christ Jesus 
unto all generations for ever and ever." So won- 
derful is the task to be accomplished that only God 
himself can accomplish it, for "it is God who 
worketh in you both to will and to work, for his 
good pleasure." 

The Earthly Vocation. — Paul at once passes ta 
the practical application of this great dcctrine, and 
exhorts them to help God in fulfilling this prayer. 
They can walk worthily of their calling only by 
being lowly, meek, longsuffering and forbearing in 
love; this is the duty of each individual. The first 
responsibility of the church is to "keep the unity 
of the Spirit in the bond of peace." 

This exhortation is enforced by the three funda- 



92 EPISTLES AXD REVELATION 



mental unities which reach from the church on 
earth to the throne and being of God in heaven. 
There is one body, and that body is the church. 
Hence there is but one church and one body, be- 
cause there is one Spirit. It is the church of Christ 
only so far as it manifests this one Spirit and is in- 
spired by the one hope. 

If one Spirit dwells in us. it is one Lord who reigns 
over us. If we have one hope to work for, it is be- 
cause we have one faith to live by. A common pur- 
pose implies a common creed. One baptism indicates 
the authority of one Lord, and this baptism sets forth 
the facts of his death and resurrection by which he 
produces death to sin in us and a risen life with him. 
The name of the one Lord rebukes party strife and 
division in his church. It recalls the indifferent to 
his task as a member of his body. "For in one 
Spirit were we all baptized into one body, . . . and 
were all made to drink of one Spirit." In this 
recognition of the lordship of Christ is the ultimate 
ground of union for all men. 

The last of the unities is the greatest. The fel- 
lowship in the one body of the one Spirit, and the 
confession of the one Lord and, by faith, obedience 
to his authority in one baptism, brings us to the 
adoption of sons of the one God and Father of all, 
who is over the one body, through the one Lord 
Christ, and in all his children. 

As the three divine personalities are one in pur- 
pose and effort for the building up of the church, 
and the salvation of the world, so the various min- 
istries of man in the church are for the same pur- 



EPHESIAXS 



03 



pose. These ministries are a gift of Christ, the 
one Lord, and to him alone the individual exer- 
cising them must answer. All working together 
is for the ultimate union and perfection of the 
body of Christ. 

Turning now In the matter of individual con- 
duct, he illustrates the difference between the old 
life and the new by eight remarkable contrasts. 
He exhorts believers to put off the old and to put 
on the new. Two definite commands stand out 
above all others. "Grieve not the Holy Spirit of 
Cod, by whom ye were sealed unto the day of re- 
demption," and, "Be ye filled with the Holy Spirit," 
that you may edify the church in its worship. 

He then approaches the family, which is ideal- 
ized in Christ. The husband is head of the family 
as Christ is head ol the church. "The wife is to be 
subject to the love of the husband, finding her joy 
in the fulfillment of the natural capacities of the 
love of woman, in trusting so perfectly in the loved 
one as to rejoice in his guidance." The husband is 
to love his wife as Christ loved the church, His 
bride, and to seek onl. her good. This is restoring 
Cod's original designs. Paul declares in this union 
the "mystery of Christ and his church." In the 
story of creation man was not made from the 
woman, but the woman from the man; man was 
not made for the woman, but the woman for the 
man, and together they were to people the earth 
and have dominion over it. So Christ was not 
made from the church, but the church from the 
Christ; Christ was net made for the church, but 



94 EPISTLES AND REVELATION 



the church for the Christ, that together they 
might fill the earth with the children of God and 
have dominion over it. Obedience is the base of 
all development an»d blessing; hence children are 
commanded to obey, and parents not to provoke 
them to anger and rebellion; servants are- to obey, 
remembering tha,t their reward is from Christ, and 
the master is not to forget that his own Master" is 
in heaven, and to him he must answer at last. 

This brings us to the closing paragraph. The 
apostle realizes that such a iife as he has set forth 
will bring a Christian into- conflict with ail the 
forces of darkness and all that opposes God. Per- 
fect provision is made for the soldier of Christ who 
faces the enemy. There is no protection for his 
back. The armor must be "taken up" and "put 
on;" and the soldier must fight, but victory is as- 
sured. Satan is pushing and will push the conflict 
even into rr the heavenly." The conflict is on be- 
tween the divine Son of God and the supreme 
enemy of God and all that is good; but there can 
be only one ending; that is, that Satan and sin 
must be destroyed. Therefore Christians are urged 
to put on the whole armor of God and fight with 
him under the leadership of the victorious Christ, 
with the full assurance of victory, glory and honor. 
Paul realized the truth of Christ's last great prayer 
for his disciples (John 17), tha.t a divided church 
can never win the world from the power of Satan, 
but that a united cnurch can take the world for 
Him. 

In conclusion, Paul reminds them that his con- 



EPHESIANS 



95 



flict had made him an "ambassador in chains." 
Yet "peace, love and faith" was his, and he could 
petition nothing greater for them. These can be 
supplied, not by the world or Satan, but only by 
the Father and the Lord Jesus Christ. His grace 
is only to those who love. 

QUESTIONS AND TOPICS FOR DISCUSSION 

Christological Epistles. 

1. What are the characteristic differences be- 
tween the "Law an.d Gospel" and Christological 
Epistles? 

2. Give the doctrine of the Incarnation. 

3. The purpose of the Incarnation. 

4. What is the keynote of Paul's ethical teach- 
ing? 

5. Show the relation between Ephesians and . 
Colossians. 

Ephesians. 

1. W : hat is the theme in this Epistle? 

2. Mark its differences as compared with Ro- 
mans and 1 and 2 Corinthians. 

3. Name the points in Paul's discussion of Chris- 
tian union. 

I. The City and the Church. 

1. Describe the city of Ephesus. 

2. Give a brief hist'ory of the city. 

3. For wha»t was it noted? 

4. Give an account of Paul's labors here as 
recorded in Acts. 

II. The Epistle. 

1. Give the place and time of writing. 



96 EPISTLES AND REVELATION 



2. By whom was this Epistle sent and to whom? 

3. Give the reasons for believing this to be a 
general Epistle. 

4. What authority does Paul state for his apos- 
tleship? 

5. What is his definition of "saints"? 

6. Was the church and the plan of salvation an 
afterthought with God? 

7. What are the keywords in the Epistle? 

8. How do we become the sons of God in Christ? 

9. What is Paul's petition for them? 

10. What means does he mention for building 
up the church? 

11. What is God's relation to the church? 

12. Give the great doxology. 

13. Outline the earthly vocation of the church. 

14. How does he enforce this exhortation to 
walk worthily? 

15. What is the purpose of all the ministries in 
the church? 

16. Give the principles of individual conduct. 

17. Give the principles of family life. 

18. How does the ideal Christian family reveal 
the mystery of Christ and his church? 

19. Describe the Christian armor and conflict. 
2 0. Give the conclusion of the whole matter. 

21. Give the predestined purpose, method and 
result of God for us "in Christ." 

(Study the analysis and questions in scholars' 
book.) 



CQLO&SIANS 



97 



LESSON X. COLOSSIANS 

The Glorious Christ, the Head of 
His Church 

In each of Paul's great Epistles there is one 
salient thought. In Thessalonians it is the coming 
of Christ and his reward. In Corinthians it is the 
church of Christ, the medium of his ministration. 
In Romans it is justification by faith in Christ. In 
Galatians it is Christ the liberator. In Philippians 
it is the mind of Christ, the secret of joy. In 
Ephesians it is the church, the body of Christ. In 
Colossians it is Christ, the Head of his church. 
What a glorious ending for the doctrinal Epistles 
of the apostle to us Gentiles! 

The Christ whom the world needs is not merely 
the perfect man., nor the heroic sufferer, nor the 
teacher of a practical philosophy or ethics, but a 
divine Christ of power as well: the source of 
creation and its Lord and Sustainer, who from the 
beginning has been the source of the life of all that 
have lived, and before the foundation of the world 
was in the bosom of the Father. Such is the 
Christ of Paul as presented in this Epistle. 

I. THE CITY AND THE CHURCH 

The city of Colosse was located on the Lycus 
River, a small stream emptying into the Ma?ander. 
It was about twelve miles above the important 



98 



EPISTLE 8 



AXD REVELATION 



cities of Laodicea and Hierapolis, where there were 
Christian churches. One of these gained the bad 
distinction of having a tepid religion. In the 
earlier times Colosse had gained considerable prom- 
inence, but declined from the time of Cyrus, until, 
in the time of Paul, it was an insignificant, decay- 
ing town; a place of minor activities where people 
have time for useless discussions and idle specu- 
lations. 

Paul was not the founder of the church, for more 
than once he speaks of having "heard" of their 
faith and love; and declares his strivings for them 
and "as many as have not seen my face in the 
flesh" (2:1). It is probable that Epaphras estab- 
lished the church here during the time of the great 
religious movement incident to Paul's labors in 
Ephesus (1: 7). 

Epaphras came to consult the apostle Paul 
concerning two dangerous doctrines that were dis- 
turbing the church. One was inspired by Jewish 
ceremonialists, to whom religion was a matter of 
ritual: the other, by Oriental speculators, to whom 
the world was filled with matter and forces which 
left no place for the personal presence of Christ in 
the affairs of men and the progress of the world. 
The fundamental thesis of the latter is that matter 
is evil and the seat of evil, and hence is antago- 
nistic to God and Christ. The conclusion must then 
be that God has nothing to do with its creation or 
government, and hence to be holy one must with- 
draw from the world. If matter be the source of 
all evil, rather than man's will, then faith, which 



COLOSSIAXS 



99 



implants a new life, is ineffectual; only ascetic 
mortification of the flesh can make men holy. 
Epaphras, struggling to build up the church under 
such conditions, was like erecting the cross between 
a Talmudic rabbi and a Buddhist priest. Mediation 
was not of the "man Christ Jesus," but of angels 
and demons who were freed from the flesh. 

II. THE EPISTLE 

1. Place aaid Occasion of Writing. — This letter 
was written in Rome during Paul's imprisonment, 
and about the same time as the Ephesian letter. 
The occasion was the report of conditions in this 
little country church by Epaphras. The apostle 
combats the principal errors, by declaring the ab- 
solute supremacy and sufficiency of Christ, the 
Head of the church. In it he declared the fullness 
of God in Christ Jesus and the church's fellowship 
in the same. 

III. CONTENTS OF COLOSSIANS 

After the usual salutation, which is almost iden- 
tical with that of the Ephesian Epistle, Paul uses 
the tactful method of the successful disciplinarian 
of approving that which was good before correcting 
that which is evil; of the Christian, in manifesting 
first his joy. The reasons for his thankfulness 
were their "faith in Christ Jesus," their "love . . . 
toward all the saints," and their "hope . . . laid 
. . . in heaven." There is a sequence established by 
the apostle; faith in Christ is manifested in love 
for the saints, and this love expressed is the ground 



100 EPISTLES AND REVELATION 



of hope. In so far as the Christian apprehends all 
for which he has been apprehended by Christ Jesus, 
faith is constant r-nd love is manifested in service. 

1. The Pre-eminence of Christ. — The apostle in- 
troduces this diviricn of the Epistle by declaring 
his constancy in prayer for them and then records 
his prayer for them. The supreme burden of his 
heart was that they might "be rilled with the 
knowledge of his will;" thus qualifying them "to 
walk worthily of the Lord" and "to bear fruit in 
every good work." Then he remembers the un- 
worthiness of man and the grace of God, and urges 
that they might be "thankful unto the Father, who 
had made them worthy to be partakers of the in- 
heritance of the saints in light." The keywords 
in this petition are "delivered," "translated," "for- 
giveness." They were delivere 1 from the power 
of darkness and translated into the kingdom of 
the Son of his love, where love and light rule in- 
stead of darkness and death. In this kingdom they 
were forgiven and made worthy to be partakers of 
the inheritance of the saints. 

All this prepares for his statements concerning 
the glorious Christ. He dealt with the glories of 
his person and his relation to God, the Father. 

He is the image of the invisible God." All that 
we attribute to God is manifested in him. His rela- 
tion to the material universe, which they we.e being 
taught to despise, is that of creator and sustainer, 
upholding all things by his power. He is holding 
all things together for his own divine purposes. He 
is prior to all created things, and their master. 



COLOSSIAXS 101 



He it is who sets the bounds of nations, thrones 
and powers. When these get out of line with his 
purposes, the}* fail. In his relation to the church 
he is its Head by reason of his victory over death. 
God has made him pre-eminent of all divine forces 
in heaven and on earth, until all enemies be put 
under his feet. He is to direct the church as the 
head directs the body. "It is the good pleasure 
of the Father that in him should all the fulness 
dwell." His relation to the redeemed is that they 
might be reconciled to God through the blood of 
his cross, and restored to fellowship with the di- 
vine. ''All things are from the Father unto us, 
through him, and we unto the Father, through 
him." This reconciliation is only possible to lives 
that are transformed through his death; lives that 
are "holy . . . without blemish'' and "unreprov- 
able." 

This gloriously transformed company constitutes 
the church of Christ, which is his body, and stands 
in the same relationship to his work of the world's 
redemption. Christ's suffering alone is not suffi- 
cient to reconcile the. world unto God. Jesus never 
gave an invitation to men that did not involve 
service, sacrifice and suffering. Paul rejoiced in 
his suffering for them because it filled up his part 
of the suffering which is lacking of the afflictions of 
Christ. Christ does not ask his disciples to suffer 
alone. Paul learned this lesson on his way to 
Damascus. His church must agonize for the re- 
demption of men. This is the first mystery con- 
cerning the church, which had been hidden for 



102 EPISTLES AND REVELATION 



ages; the way of progress is by the way of the 
cross. The second mystery is in relation to the 
individual Christian, "which is Christ in you" — "I 
live, not I, but Christ liveth in me." The third 
mystery is that of Christ himself; the mystery of 
the incarnation, transcending all finite apprehen- 
sion and yet manifested in the changed lives of 
those who believe in him and is finally to be re- 
vealed in the whole triumphant church of Christ. 
The Colossians were seeking mysteries of heathen 
vagaries. Here are mysteries: the mystery of God 
in Christ; the mystery of Christ in man; the mys- 
tery of a perfected and victorious church, the 
Christ-filled body, when redeemed humanity shall 
have overcome Satan, a thing the angels could not 
do. His reasons for this careful and profound 
statement are given in the closing paragraph: that 
the "faithful" may not be deluded with persuasive 
speech, and that they might add to his joy by their 
steadfastness. 

2. Submission of the Church to Its Head.— The 
apostle introduces this section by an exhortation, a 
warning and the statement of a basic truth. The 
movement from the statement of the Trinity of 
mysteries to the declaration of the relation of the 
church with Christ, is most natural. The church 
is made complete in him. All authority and power 
are in him. Cleansing is alone in him, and we get 
into him by obedience of baptism. Having buried 
the old dead man with him in baptism, we are 
raised with him, having been made alive with him. 
The law only condemned, but they were freed from 



COLOSSIANS 



103 



the ritual of the law by his cross, and forgiven in 
him because he triumphed in his cross over all 
human and Satanic "principalities and powers," 
and made a demonstration of them openly. All 
spiritual blessings are secured only "in him." 

Paul then calls attention to the dangers threat- 
ening the church at Colosse, which had been told 
him by Epaphras. He frees them from heartless 
ritual and wild speculations and intercession of 
angels, and binds them to the "one mediator be- 
tween God and man, the man Christ Jesus." The 
apostle then proceeds to show how the risen Christ 
is united with his disciples in all the relationships 
of life. There must be a corresponding putting to 
death of the things of the earth; of these he gives 
two lists. One deals with the lower passions, 
which he classes with idolatry; the other is of the 
passions of mind and spirit. They belong to the 
eld man of sin, and bring the wrath of God upon 
the sons of disobedience. He then urges them to 
put on the "new man," which grows into the like- 
ness of the Christ, who is "in all." "He is all" be- 
cause they are but members of his body. This can 
be done only as they let the peace of Christ and the 
word of Christ dwell in them. He then gives the 
comprehensive rule of Christian conduct: "What- 
soever ye do in word or deed, do all in the name 
of the Lord Jesus, giving thanks to God the Father 
through him." This is the rule alike for conduct 
and worship. 

He then applies this principle to domestic re- 
lations, including husbands and wives, parents and 



104 



COLOSSIANS 



children, masters and servants. The intimacy is 
shown in Christ as Head of the Christian house- 
hold. This division closes with three vital in- 
junctions. The first is prayer for him and them, 
which connects the life with God, the source of 
power. The second is the "walk" of saints con- 
cerning self. The third is in regard to speech, 
affecting others primarily. The reason for all is 
to redeem the times and manifest the mystery of 
God revealed in the church. This is really the" con- 
clusion of the whole matter. 

The final word is concerning the disposition of 
this Epistle and one he had written to Laodicea; 
and to commend his fellow-workers, three of whom 
were Jews and three Gentiles. He then takes the 
pen from his amanuensis and subscribes his own 
name, and writes the words, "Grace be with you." 

QUESTIONS AND TOPICS FOR DISCUSSION 

1. What is the fundamental difference between 
Colossians and Ephesians? 

2. Give the thesis of each of the great doctrinal 
Epistles concerning Christ. 

3. What kind of a Christ does the world need as 
described in Colossians? 

I. The City and the Church. 

1. Where is Colosse? 

2. Give its history and condition at time of 
writing. 

3. What grounds for believing Paul did not 
found the church? 

4. What was the occasion of writing the Epistle? 



EPISTLES AXD REVELATION 105 



5. What two heresies, or combination of heresies, 
threatened the church? 

6. How does Paul combat these errors? 
II. Contents of Colossians. 

(Study analysis and Epistles in connection with 
comment.) 

1. Show Paul's tact in approaching his rebuke of 
error. 

2. What were the grounds of his thankfulness 
and their sequence? 

3. What was his introductory prayer for them? 

4. Where are forgiveness and inheritance found? 

5. Give Paul's statements of the glorious Christ. 

6. Give the laws of reconciliation. 

7. What is the relation of the church to Christ's 
work? 

8. What evidence that Christ's suffering is not 
alone sufficient for the world's redemption? 

9. Give the three great mysteries revealed. 

10. Discuss the doctrine of the incarnation. - 

11. Upon what does Paul base his teaching of 
the submission of the church to its Head? 

12. Discuss the doctrine of mediation between 
God and man. 

13. What is the base of Christian ethics? 

14. Name the two lists of passions condemned. 

15. What is the comprehensive rule of Christian 
conduct? 

16. Give the principles of domestic life. 

17. Give the supreme purpose of all. 

18. Enumerate the graces needed by those in 
Christ. 



106 EPISTLES AND REVELATION 



PART V. THE PASTORAL AND 
PERSONAL EPISTLES 

This group of Epistles from the apostle Paul, 
which we have termed "Pastoral and Personal Epis- 
tles," differs from others in several particulars. 
First, they are addressed to individuals rather than 
to congregations of Christians, yet they are written 
to them, not simply on personal matters, but on 
matters in which they were concerned as ministers 
of the church, and because of their relationship to 
others, growing out of their relationship to Christ. 
Hence they are official rather than private letters, 
and contain vital instruction for the church of 
Christ in all ages. 

In 1 Timothy ard Titus the pastoral element pre- 
vails; in 2 Timothy and Philemon, the personal. 
In recent times these Epistles have been denied the 
apostle Paul, principally upon four assumed prem- 
ises: (1) The difficulty of finding a place for all but 
Philemon in the life of Paul, as given in Acts. (2) 
Some peculiar phraseology not found in the other 
Epistles. (3) That the church organization de- 
scribed is of later date than Paul's time. (4) That 
the doctrines attacked sprang up after the apostolic 
age. All of which propositions have failed of sub- 
stantiation. The evidence of their Pauline author- 
ship is full and positive, and reaches back to the 
earliest times. They were placed in the canon not 
without careful consideration, since they had been 



1 TIMOTHY 



107 



challenged by Marcion, not on critical grounds, but 
because they contained things that did not suit his 
theory of the gospel. 



LESSON XI. PASTORAL 
EPISTLES 

1 Timothy and Titus 

Paul's custom was to gather about him younger 
persons who filled out the measure of his ministry, 
and to whom he was a guide and inspiration. There 
were about thirty of these mentioned in the New 
Testament. Choicest among these were Timothy 
and Titus. 

I. THE TIME OF WRITING 

It is now generally believed that Paul was freed 
from his first imprisonment, an account of which 
is given in Acts 28: 16-31, closing with Paul still 
a suppliant for justice at the court of Caesar, but 
with the privilege of preaching the kingdom of 
God (Acts 28: 30). We believe that his continuous 
longing to preach the gospel unto Spain (Rom. 15: 
24) was granted him of the Lord. It was during 
the time of his release that the first letters to Tim- 
othy and Titus were written. These Epistles give 
us only a glimpse of the movements of the apostle. 
His release was fully expected by him (Phil. 2: 21; 
Philem. 1: 22), and his judgment was inerrant. 
Upon his release from prison he goes to Ephesus; 
leaving Timothy there, he departed for Macedonia 



108 EPISTLES AND REVELATION 



(1 Tim. 1:3). From some place in Macedonia or 
Greece he sailed for Crete, where he left Titus, in- 
tending to spend the winter in Nicopolis (Tit. 1:5; 
3: 12). In 2 Timothy Paul is again at Rome; he 
speaks of having been at Corinth and Miletus (2 
Tim. 4: 20). From the way he speaks of leaving 
his cloak and books at Troas (2 Tim. 4: 13), it is 
believed that he was arrested here and hurried 
back to his second imprisonment and death. 

II. TIMOTHY; PAUL'S CHILD IN FAITH 

This disciple of Paul was a native of the 
province of Lycaonia, most probably of the city of 
Lystra (Acts 16: 1). His father was a Greek and 
his mother a Jewess. From the way Paul speaks of 
Eunice and Lois, they seem to have been old ac- 
quaintances, and that their unfeigned faith had 
been known to the apostle before Timothy's con- 
version. From the fact that Lystra is not far from 
Tarsus, it has been conjectured that these women 
had been taught by Paul during the early days of 
his ministry, before Barnabas sought him cut and 
brought him to Antioch (Acts 11: 2 5, 26; comp. 9: 
2 6-30). Timothy was taught to believe in the 
Christ of the Scriptures from a child (2 Tim. 3: 
15). The first recorded visit of Paul to Lystra 
ended in his stoning, when he seemed to be dead 
(Acts 14: 19). On the morrow he went with Bar- 
nabas to Derbe, but soon returned to confirm the 
disciples (Acts 14: 20-22). It was doubtless on 
this visit that Timothy was led to accept the Christ. 
Paul speaks of him as his son in the faith (1 Tim. 



1 TIMOTHY 



109 



1:2), and on his second visit to Lystra Timothy 
is a disciple "well reported of by the brethren" 
(Acts 16:2). It was doubtless at this time that he 
was ordained to do the work of an evangelist 
(1 Tim. 4: 14; 2 Tim. 1: 6; 4: 15). From this 
second missionary visit he was almost constantly 
with the apostle until the time of his martyrdom. 
Here is a friendship between an old man and a 
young man, which is more beautiful than the 
friendship of David and Jonathan. In this case 
each is the real complement of the other. Paul 
leans on him, while he guides him; and in distress 
relies upon his thoughtfulness, firmness, delicacy, 
tact and unselfish service to the church, which is 
"the pillar and ground of the truth." Because 
of this, Paul esteemed him most highly and sent 
him on several important missions, and associates 
him with himself in writing several of the Epistles 
(Acts 17: 14; 18: 5; 1 Thess. 1: 1; 1 Cor. 4: 17; 
16: 10; 2 Cor. 1: 1; Rom. 16: 21; Acts 20: 4; Col. 
1:1; Philem. 1:1; Phil. 1:1). 

It was while Timothy was in charge of the 
church in Ephesus that Paul sent to him these 
Epistles, which contained the instruction necessary 
to fit him for his work in perfecting the church. 

III. CONTENTS: OFFICERS, QUALIFICATIONS 
AND DUTIES 

In the introduction of both Epistles, the saluta- 
tion reveals the two prevailing elements — authority 
and paternal love. No man has ever accomplished 
great things for God and humanity who has not 



110 EPISTLES AND REVELATION 



possessed the "father-heart." In order to proper 
government of the church, there must be duly 
recognized agents of Christ's authority. Here he 
states that his commend is of "God our Saviour, 
and Jesus Christ, our hope." Paul's greeting to 
Timothy included the salutation to the Greeks, 
"Grace" to you; of the Christian ideal, "Mercy;" 
and the Jewish "Peace be unto you." The truest 
love is revealed in the designation, "My true son in 
faith." 

Christ's Minister and His Message. — To be suc- 
cessful, any minister must understand the problems 
to be solved, the difficulties to be met, and the work 
to be done. It was necessary to understand the dif- 
ferent doctrines which Timothy was to counteract. 
There are various expressions in both Epistles to 
his "child in faith" which seem to point to two ele- 
ments in the false teaching which threatened the 
liberty and life of the church. The error is Jewish 
in origin and gnostic in nature. Its promoters "de- 
sire to be teachers of the law" (1: 7); "they are 
of the circumcision" (Tit. 1: 10). It is gnostic in 
nature as shown by "opposition of gnosis," which 
is so called (6: 20), and "fables" and "question- 
ings," rather than the stewardship of God, which 
is in faith (1: 4). These doctrines are recognized 
in the Colossian Epistle, which shows that they 
were gaining a dangerous .hold on the minds of the 
Christians of Asia Minor. This Jewish opposition 
had now passed to the third stage through which 
every antagonism to a successful movement passes. 
First, it was violent in form and manifested in per- 



1 TIMOTHY 



111 



secution; second, it was indifferent and tried to 
ignore the new teaching; third, it entered the 
church and tried to make it Jewish by forcing the 
law of Moses upon Christians, sinking into "profane 
babblings, " pretended revelations of the "genealo- 
gies of angels" and absurd ascetic rules supposed 
to promote holiness, while the grossest immoral- 
ities marked their actual conduct (1: 4-10). 

In opposition to this, Paul declares the "sound 
doctrine of the gospel of the glory of the blessed 
God" (1: 11). He gives his own personal experi- 
ence as an illustration of its glorious power, and 
declares "that Christ Jesus came into the world 
to save sinners," and ends in a glorious song of 
praise and resultant obligation to Christ's service. 

Timothy is charged to "war the good warfare," 
which means much more than to "fight the good 
fight of faith." These words imply an extended 
campaign, and place the responsibility of a com- 
manding general upon Timothy, who is now in 
charge of the forces of Christ in Ephesus. He is to 
be strengthened for this conflict by remembering 
the prophecies concerning him, and by "holding 
faith in a good clmscience." The apostle enforces 
his charge by a warning in which he reminds him 
of two who, because nt failure, had been "delivered 
unto Satan." 

The church is not only to war against false 
teaching and immorality, but it is to intercede with 
God for man, through the "one mediator between 
God and man, the man Christ Jesus." This inter- 
cession is described by the words "supplications, 



112 



EPISTLES AND REVELATION 



prayers, intercessions, thanksgivings." He then de- 
clares that only "the pure in heart can stand before 
God;" that men and women, to be acceptable at the 
throne of grace, must be clean in life and strong 
in character. He then again, as in Corinthians, de- 
clares that man is head of the woman, and that her 
supremest mission is to be the mother of the race, 
the shaper of its destinies as such, not the ruler of 
the church. 

To war this warfare and to properly intercede 
with God for man, the church must have other 
officers than evangelists and to recognize the true 
purpose of her existence. In dealing with govern- 
ment of the church, Paul describes two orders of 
servants, "bishops and deacons." These have no 
authority in themselves, only as directed by Christ, 
who is their Master. He describes his own au- 
thority as an "apostle and servant" of Jesus Christ, 
and declares that the man seeking "the office of 
a bishop desireth a good icork," while the word 
"deacon" itself means "a servant." The work of 
each is indicated in the names applied; a bishop is 
an "overseer" of the forces of righteousness, look- 
ing after their spiritual needs, directing their lives, 
protecting them from false teachers, and edifying 
the same by teaching and example. This work is 
conditioned on two things; the character of the 
man and the will of the church. The deaconate is 
primarily to look after the temporal wants of the 
church. It is not inferior, but different; comple- 
mentary and co-operative with the eldership. They 
are to provide the means for carrying on the war- 



1 TIMOTHY 



113 



fare, to look after the needy and to provide for the 
poor. It is the commissary and hospital depart- 
ment of the church militant. In this ministration, 
women and their blessed influence were not over- 
looked. If a church has no men qualified for such 
service, it had better defer their selection until 
such time as it may, by the grace of God, develop 
the same. Paul indicates this by saying that he 
should not be a "novice" and "let the deacon also 
first be proved." The "also" implies that the 
elders, or bishops, were understood to prove their 
efficiency by service. Let them do the work inci- 
dent to their office, and when the church is sure of 
their fitness, and that they will promote the in- 
terests of the kingdom of God, then she may set 
them apart to this glorious service. 

This leads to the final declaration of the first di- 
vision, which is a wonderful description of the 
church and its mission. It is God's house in which 
he dwells. It is "the pillar and ground of the 
truth," upholding all that is true in the sight of 
men. This brings him naturally to the next di- 
vision, which is a declaration of that truth which 
the church upholds and reveals; in the doctrine of 
godliness, az proclaimed by its evangelists, and in 
the purity of his life in his conduct toward the men, 
women, widows and officers in the church. 

He then, and throughout this personal in- 
struction, speaks of the duties of each of these 
classes as members of the household of God, in- 
cluding servants; and as a final lesson, he speaks 
again, the third time, of false teachers; their man- 



114 EPISTLES AND REVELATION 



ner and method; their present object and final end 
of the same. In contrast with this, he describes 
the manner of life of the "man of God;" declares, 
in the form of a charge, that his object in this life 
is to keep the commandments without spot or re- 
proach until the coming of the Lord Jesus Christ, 
who shall fully reveal his authority, blessing and 
glory, and shall give unto the faithful immortality. 

In his instruction to the rich in this world's 
goods, he declares that opportunity involves re- 
sponsibility, and tha- 1 - they are but the stewards of 
God, which should he the cause of humility rather 
than of pride. If properly used, they may "lay 
hold on eternal life, which is life indeed," and for 
that life may build their own possession. 

Realizing the urgency of the case, the crisis of 
the church, and the power and subtlety of the op- 
position, the apostle again repeats his charge to 
Timothy, and closes with a prayer for the grace of 
God to be with his servant. 

IV. TITUS 

Little is known of this important man's life. He 
became the person whose case Paul made a test for 
the freedom of the gospel to the Gentiles, without 
circumcision. It was because of his presence in 
Jerusalem, along with Trophimus, that Paul was 
seized by the Jews and came near unto his death 
(Gal. 2:1-5; 2 Cor. 2: 12, 13). He was the mes- 
senger by whom Paul sent the First and Second 
Epistles to the Corinthians. He was left in Crete 
to complete the organization of the church and to 



TITUS 



115 



refute the doctrines of false teachers. It was while 
here that Paul sent him the Epistle that bears his 
name (Tit. 1: 5). He instructs him on the quali- 
fications of elders, his attitude toward heretical 
teachers and the points to be emphasized in his 
teaching of the church. His sojourn in Crete was 
to be brief, since Paul urges him to join him at 
Nicopolis (Tit. 3: 12). 

The origin of the church in Crete is conjectural; 
probably resulting from the preaching of the con- 
verts on the day of Pentecost (Acts 2: 11). The 
corrupting doctrines of Judaizers and the natural 
perversity of the Cretans (Tit. 1: 12) were re- 
sponsible for the disorder which disturbed the 
church. This also gave direction to Paul's Epistle. 
Paul had implicit confidence in him. And the cur- 
tain falls on him at Dalmatia (2 Tim. 4: 10). That 
the church had been established m Crete for some 
years before Paul wrote this letter is sustained by 
three things. First, Titus is charged to appoint 
elders, "city by city," and that no city is to be left 
without an overseer. Second, that men were nur- 
tured under Christian teaching to possess the neces- 
sary qualifications for elders; this, of course, would 
be reduced by Jewish training in the synagogue. 
Third, the fact that a formal propagation of here- 
sies in the church was carried on, indicates that the 
churches were of considerable age. 

V. CONTENTS: THE CHURCH'S MINISTRY 

Paul describes himself in this introduction as a 
bondservant (slave) of God and an ambassador of 



116 EPISTLES AXD REVELATION 



Jesus Christ. His only authority is in Christ; his 
only duty to serve God, his Master. He here gives, 
the fullest vindication of his apostleship. It is in 
the faith of God's elect; in knowledge of the truth; 
in hope of eternal life; in the promises of God, long 
ages ago, and this by a revelation of the risen Lord 
whom he was to proclaim, according to the com- 
mandment of God our Saviour. Ills salutation to 
Titus as his "true child after a common faith" im- 
plies the same source of his ministry and tue same 
conditions of service. Again, he declares the only 
source of grace and peace is in God the Father and 
Jesus Christ our Saviour. 

The chief business of Titus in Crete was to set 
the church in order and appoint elders "city by 
city." Hence the apostle discusses the true form 
of church government under the heading of officers, 
their duty and character. The office of an elder is 
identical with thr.t of "a bishop," as described in 
Timothy. The requirements as to character are the 
same, except that he classified them in this case 
into those relating to his family, his own life and to 
his teaching. In all he must be "blameless." The 
function of an elder is here described as a steward, 
which suggests oversight and management of the 
church, which is the household of God. This is 
more fully emphasized by the fact that he is a 
teacher, to bring forth good things, both new and 
old, from the storehouse of God's treasure, for the 
sustenance of God's servants and children. The 
work of the elder, therefore, is not to legislate and 
dominate, but to interpret the will of God as re- 



TITUS 



117 



vealed in Christ, the Head of the church, and to 
urge men to obey him. Only men of "blameless" 
lives can so represent a "blameless" Lord. 

Paul either has more confidence in the courage 
and judgment of Titus than of Timothy, or the 
task was not so difficult, because this Epistle lacks 
the urgency of his letter to the latter. The imme- 
diate work of Titus in Crete was to meet and 
neutralize the influence of Judaizing teachers, who 
were pursuing their present course for filthy lucre. 
He was to rebuke them openly, and hence the 
severity of Paul's message. The weakness of their 
doctrine and their influence was, as is usual with 
those emphasizing ritualistic and philosophical 
tenets, in their lives of license and lust. Hence 
the apostle urges through Titus the "sound doc- 
trine" of a Christ-filled life, "which can not be con- 
demned; that he that is of the contrary part may 
be ashamed, having no evil thing to say of us." He 
instructed Timothy in regard to the preacher's at- 
titude toward old men and women, young women 
and men, but in the instruction to Titus the in- 
struction is given to them. 

The means of grace by which this transformation 
is to be wrought out hath appeared unto all men in 
Christ Jesus. Following this out, he declares that 
the means of this grace is by revelation, instruction 
and the hope of reward at the final revelation of 
the glory of the great God and our Saviour Jesus 
Christ. For this very purpose Jesus Christ gave 
himself for us. It is not alone for our eternal re- 
demption, but "that he might purify unto himself 



118 



EPISTLES AND REVELATION 



a people for his own possession, zealous of good 
works." He then outlines the work of the preacher 
in three words, "speak," "exhort," "reprove," but 
his authority is to b<~ sustained by a blameless life. 
"Let no man despise thee" is even more important 
than the admonition to speak. 

This naturally leads to the attitude of the church 
toward the pagan world; should it despise them 
because of its own superior position? Not so, but 
they should be law-abiding and encourage every 
good work and show a Christlike spirit toward all 
men. He then credits the transformation of the 
lives of Christians to the washings of regenera- 
tion and the "renewing of the Holy Spirit which is 
poured out upon us richly through Christ Jesus our 
Saviour." Thus the glory is not of man, but to the 
divine agency alone, by which man is able to over- 
come. Thus, by justification of grace, we are 
worthy to become the heirs of eternal life. 

The question then arises concerning the practical 
realization of so ideal a state and reward. This is 
to be accomplishes first by "being careful to main- 
tain honest occupations;" by shunning foolish 
questionings and genealogies and unprofitable and 
vain occupations, and by a firm but kind discipline 
of any man who insists on precipitating such upon 
them. 

In the conclusion, he refers to some personal 
matters, defends the support of the minister by the 
church, and then sums up the conduct of Christians 
in this word, "Let our brethren also learn to 
maintain honest occupation, for necessary wants, 



TITUS 



119 



that they be not unfruitful," and then follows his 
usual salutation and benediction. 

QUESTIONS AND TOPICS 

1. In what does this group of Epistles differ 
from other Pauline Epistles? 

2. Upon what grounds has their Pauline author- 
ship been denied? 

3. Show the weakness of such assumptions. 

4. What natural division in this group? 
I. Time of Writing. 

1. Give the arguments for Paul's release from 
first imprisonment. 

2. Where was Paul when he wrote Second Tim- 
othy? 

II. Timothy: Paul's Child in the Faith. 

1. Give an account of his early life and Paul's 
acquaintance with his family. 

2. Give an account of Paul's labors at his home 
city. 

3. How does he rank among Paul's fellow-serv- 
ants? 

4. Give a brief outline of his work as known. 

5. Where was Timothy and what his task when 
Paul wrote him? 

6. What called forth this Epistle? 

III. Contents and Analysis. 

(To be studied in connection with analysis and 
text. ) 

1. What two elements prevail in these letters? 

2. Show the scope of his salutation. 



I 



120 EPISTLES AND REVELATION 

3. What two elements marked the false teaching 
Timothy had to meet? 

4. Compare this with conditions at Colosse. 

5. Show the natural stages of every opposition 
to a successful cause. 

6. In what is the weakness of every such move- 
ment shown? 

7. Show how Paul meets such opposition as illus- 
trated in his own experience. 

S. What is to be the nature of this conflict? 

9. What is to be the source of Timothy's 
strength? 

10. Discuss the doctrine of mediation between 
God and man. 

11. Discuss the relation of man and woman in 
Christ Jesus. 

12. What is woman's supremest mission? 

13. Give the qualifications of "bishops or elders." 

14. Give the qualifications of "deacons" and 
deaconesses. 

15. Describe the work of each. 

- 16. What impresses the carefulness of their se- 
lection? 

17. How does Paul describe the church and its 
mission? 

18. Describe the apostasy. 

19. Set over against this the doctrine of godli- 
ness. 

2 0. Give the ruies of conduct of an evangelist to- 
ward members of the church. 

21. W T hat should be his attitude toward false 
teachers? 



TITUS 



121 



2 2. What his instruction concerning the rich? 

23. Give Paul's summary at the close of Epistle. 

24. Contrast the impelling motives of false 
teachers and the true. 

IV. Titus. 

1. What do you know of Titus? 

2. Why should Paul circumcise Timothy and re- 
fuse to circumcise Titus? 

3. Where was he and what his work when Paul 
wrote to him? 

4. What do we know of the churck in Crete? 

V. Contents of Titus. 

1. Give Paul's vindication of his apostleship. 

2. What is his relationship to that of Titus, to 
God and Christ? 

3. What are the qualifications of eiders? 

4. What is the purpose of his appointment? 

5. Give the duties and functions of the eldership. 

6. W x hat of his character? 

7. What called forth such instructions? 

8. What was the character of the Cretans? 

9. Give the duties of a true minister. 

10. Give the laws of conduct for various classes 
in church. 

11. Name the means of grace. 

12. Give Paul's charge to an evangelist. 

13. Describe a Christian's attitude toward the 
world. 

14. Discuss the doctrines of regeneration and 
justification. 

15. What is the method of their realization? 



122 EPISTLES AND REVELATION 



LESSON XII. 

Personal Epistles : Philemon and 
2 Timothy 

CHRIST AND PERSONAL FRIENDSHIP 

Though the personality of Paul is manifested in 
all his Epistles, which are not formal treatises, but 
practical applications of the doctrines of Christ to 
life, yet there are none so intensely personal as this 
group. 

I. PHELEMON: CHRIST AND SOCIAL 
RELATIONS 

In this personal letter, Paul does not assume his 
apostolic authority,. but speaks by the assurance of 
love, as a Christian to a Christian brother. Its 
right to a place in the canon was questioned in the 
fourth century, on the ground that its contents 
were beneath the dignity and spirit of the apostle. 
Indeed, the whole range of human life would not 
be covered by revelation, if this Epistle were left 
out. The whole subject of friendship and social 
relations is illumined by the application of Chris- 
tian principles. 

1. The time of writing and conditions are the 
same as that of the Epistle to the Colossians (Col. 
4: 9). The persons mentioned are Philemon, a 
child of Paul's in the gospel (1: 19), and a well- 
known and influential Christian (1: 2). Apphia is 



PHILEMON 



123 



supposed to have been the wife of Philemon, and 
Archippus the minister of the church. Onesimus was 
slave of Philemon, who had committed some wrong 
and had fled from his master and sought refuge in 
Rome. Here he had evidently, in his distress, 
sought the aged apostle whom he knew. In his 
bonds he made Onesimus a free man. They had 
been mutually helpful to each other. Since repent- 
ance requires restitution, Paul insisted that he re- 
turn unto his master, and writes this letter to pre- 
pare the master's heart for his reception as a 
"brother beloved." 

Slavery was at its height and in its worst estate. 
The slave, though he may have been a man of the 
same race, of superior culture and character, had 
no rights of his own. A slave had recently been 
killed for the amusement of a patrician's friends. 
Shortly before Paul arrived in Rome, Pedanius 
Secundus. a senator and prefect of the city, was 
slain by an outraged slave, and, according to law, 
all his slaves, numbering four hundred, were put to 
death. 

2. Emancipation Proclamation. — This short per- 
sonal Epistle is the Emancipation Proclamation of 
Christ, issued by his prime minister, "Paul the 
aged." Nothing can be more certain than that 
Christianity is, and always has been, opposed to 
slavery, on its fundamental principle of a common 
brotherhood. It links every soul to Christ, the 
Master of all, and thus gives life a divine sacred- 
ness. There are two ways of bringing about any 
reformation: one is by force which is worldly, the 



124 EPISTLES AND REVELATION 



other is by imparting a new spirit and new ideals 
which must eventually express themselves in out- 
ward life. This is the Christian method applied by 
Paul in announcing the brotherhood of man, the 
fatherhood of God, the sonship of Christ, and his 
vital relationship to every believer. Paul set him- 
self to correct the life of the slave and to raise his 
self-respect, worthy of the confidence and love of 
his master, who should recognize in him a "brother 
beloved." If the life of the humblest man is pre- 
cious enough to call forth the suffering and death 
of Christ, then it is above price and removed from 
the slave-market forever. The slaves of the world 
have been freed on this principle. The other lesson 
of the Epistle we are yet to learn, that they are 
partners in all the blessings of the gospel. 

3. Contents. — While the letter is addressed to 
Philemon, Paul includes the members of his house- 
hold and the whole church in the salutation. The 
reason for this is evident. Upon this new relation- 
ship in Christ Jesus, Paul is about to base his ap- 
peal on behalf of the former slave. He salutes 
them with his usual salutation of "grace and 
peace." 

Paul wisely approaches his request by two steps: 
the expression of his appreciation of Philemon and 
the argument of the heart and love. It is to be 
carefully noted that his love and faith were de- 
scribed as being "toward the Lord Jesus and to- 
ward all the saints." Then he prays that Phile- 
mon's faith may become effectual in the knowledge 
of every good thing, even unto the fullness of 



PHILEMON 



125 



Christ. Then the apostle declares his own joy and 
comfort in Philemon's love to all the saints, and in 
this calls him his "brother." He reminds Philemon 
that he owes everything to him, and that he had 
the right to enjoin him to do the thing that was 
fitting. Yet he would rather beseech him, for 
love's sake, that his "goodness might not be of 
necessity," but to his credit. Very effectually he 
appeals to his imagination and honor by speaking 
of himself as "Paul the aged and now a prisoner 
of Jesus Christ." It was for my service to such 
as you that I am now in chains, he seems to say. 
I begat you "through the word" as a free man, and 
now I beseech you for my child, whom I have be- 
gotten in my bonds. Then, and not until then, 
does he name "Onesimus." Then, to reinforce 
tenderness with humor, which is always helpful in 
bringing one to decision, Paul makes a pun on the 
name "Onesimus," which in the Greek means 
"helpful." He was once not what his name indi- 
cates, but "now is profitable both to thee and me." 
I am sending him back, but my heart goes with 
him. He is a converted man, and who knows but 
God's hand was in it all, that you might have him 
forever, no longer as a slave, but now as your own 
brother? You lost a slave and found a brother. 
His last appeal was on the ground of partnership, 
in which he urges Philemon to receive the penitent 
slave as God had received him, and as he would 
receive Paul himself, a free man. To emphasize 
this partnership, Paul promises to aid Onesimus in 
manifesting his penitence by paying any amount 



126 EPISTLES AXD REVELATION 



in which he had wronged his master, for Paul was 
now his debtor. The concluding request is crowned 
with joy. 

Even the conclusion enforces the request, be- 
cause he assures Philemon of his coming, and asks 
him to prepare him lodging. Should he refuse 
such a tender appeal, the presence of Paul, his part- 
ner, his brother, his beloved, his fellow-worker, the 
one to whom Philemon owed his hope of heaven, 
would not have been joyous. But with Onesimus 
now "helpful" to them both, and restored to all his 
rights, there would be joy unspeakable. 

EL 2 TIMOTHY: CHRIST AND CRISES 

This Second Epistle to Timothy was written 
from prison in Rome and sent to Timothy in Ephe- 
sus. The troubles in the church were the same as 
those mentioned in the First Epistle; the message 
to Timothy was in the same spirit, except more in- 
tensified. The situation has become more critical. 
Paul is conscious of his own approaching death. 
He recognizes the danger in the Ephesian church, 
and foresees the great apostasy. He sees two 
sources of danger for Timothy, one a physical col- 
lapse, or under the grave responsibility he might 
lack strength of soul. In the light of the first two 
facts, Paul writes of Timothy's responsibility; re- 
sponsibility of the minister; the responsibility of 
the church, and, finally, responsibility toward the 
truth. His final word is a justification of his own 
ministry. 

1. Second Imprisonment. — There are several 



2 TIMOTHY 



127 



things in this Epistle that confirm the theory of 
the second imprisonment. In the "afternoon Epis- 
tles" of the first imprisonment, Paul was confident 
of his release (Philem. 1: 22; Phil. 1: 19, 25). 
In this he knows that the time of his departure is 
at hand. Paul has just passed through a terrible 
storm in Asia, which has swept him on to Rome. 
He appealed for help, but "all that are in Asia 
turned away" (1: 15). Some of the names used 
are of persons in Asia, and have a local significance 
in connection with this persecution. He was prob- 
ably arrested at Troas and unkindly hurried away 
without his cloak and books (4: 13), and he 
speaks of his "first defense" (4: 16). This storm 
is sure to break upon Timothy, if it is not already 
raging, because he ic laboring under the same cir- 
cumstances that caused Paul's arrest. Hence his 
anxiety, and this letter filled with heart-pulses and 
stained with tears. 

2. Contents: Jesus Christ Sufficient for Every 
Crisis. — Even the introductory salutation is in- 
fluenced by Paul's approaching death. In this 
there are two phrases different from those in the 
First Epistle. He here speaks of his apostleship 
as being "according to the promise of the life 
which is in Christ Jesus." Its fullest realization 
for him is now at hand. It is also appropriate to 
strengthen Timothy in the loss of his dearest 
friend, and for his own life's struggle, which may 
also end with a martyr's crown. Before he speaks 
of Timothy as his "true child," now he makes him 
the object of his love and calls him his "beloved 



128 EPISTLES AND REVELATION 

child." He declares again that the source of 
"grace, mercy and peace" is God the Father, and 
Jesus Christ our Lord. 

Forgetting himself for awhile, he addresses Tim- 
othy concerning his responsibility, first, in view of 
the gifts of God bestowed, and then as to the grace 
which is sufficient for every need. He urges this 
"beloved child" to "stir up the gift," which refer- 
ence indicates Timothy's discouragement, and not 
to be ashamed of the testimony of Christ. The gift 
was that bestowed by the laying on of the apostle's 
hands in consecrating him to the work of an evan- 
gelist. It was characterized by power (perhaps to 
work miracles), by love and discipline. This re- 
sponsibility is enforced by a declaration of the 
greatness of the gospel and the salvation which 
was given us in Christ Jesus long ages ago, and by 
Paul's own experience and conception of the im- 
portance of the ministry. He urges Timothy to 
"remember Jesus Christ risen from the dead." He 
bases everything upon the resurrection. Because 
of this he had been able to endure "all things for 
the elect's sake, that they may obtain the salvation 
which is in Christ Jesus with eternal glory." He 
urges Timothy to continually remind the disciples 
of these things, that they may also be faithful. 
Here, again, he emphasizes the work of the min- 
istry in handling aright the word of truth, and 
shows that those who fail are those who have for- 
saken the same. 

The second line of argument is enforced by the 
injunction, "Be strengthened in the graoe that is 



2 TIMOTHY . 129 

r 

in Christ Jesus," and "Suffer hardship ... as a 
good soldier of Jesus Christ." This is illustrated 
by the soldier who is faithful to his king, the 
athlete who contends according to the rules of the 
game, and the husbandman who labors and is 
partaker of the fruit of his toil. In each case 
the reward is kept continually in view. The re- 
ward is both now and hereafter. Again, he urges 
the young preacher to "remember Jesus Christ," 
and declares that while the messenger may be 
bound, the "word of God is not bound." "If we die 
with him, we shall also live with him; if we endure, 
we shall reign with him," and again he declares 
that failure is only to the faithless. Now for the 
final test, to one pressed unto death for the testi- 
mony of the gospel, "If we deny him, he will also 
deny us." 

The next paragraph deals with the work of the 
church. Their inspiration and courage are pro- 
duced in the same way. Here are described two 
classes — the faithful and faithless. The worker is 
contrasted with the destroyer. Here Paul again 
urges Timothy to exercise his gifts in the spirit of 
love, especially in exercising his power of discipline. 
In order to do this, he must forget self, follow 
truth and avoid all questions which gender strife. 
He then proceeds to describe the awful apostasy 
which is to be the result of the spirit that was then 
opposing the truth. This which was seen by the 
apostle shall become "evident to all men," and then 
the truth shall triumph and in that glory all the 
faithful shall partake. 



130 EPISTLES AXD REVELATIOX 



Then the apostle turns to the "solidarity of the 
truth" and the all-sufficiency of the Scriptures as 
the "sword of the Spirit." One word indicates the 
evangelist's personal responsibility; it is "abide." 
Their purpose, as given of God, is "that the man of 
God may be complete, furnished completely unto 
every good work.'" 

His final charge is concerning his ministry. The 
incentives are those of the final Judgment, in the 
presence of God and Christ Jesus; the perils of the 
time, and the needs of men. No greater motives 
?ould be presented. His work as an evangelist is 
stated in four significant words, "preach, reprove, 
rebuke, exhort," and do not be anxious for visible 
results. These are exactly the functions ascribed to 
the Scriptures. There is one other important point, 
not so clearly brought out; that the preacher will 
be able to preach the Word effectually in the meas- 
ure in which he is established in character and life 
by the same; "be sober," "suffer hardship," 
"work," "fulfil th3' ministry." This is all the more 
urgent because Paul is to exchange the cross for 
the crown. He is no longer to lead the forces of a 
world-wide, soul-free, Christ-centered gospel, and 
this is his last will and testament, bequeathing to 
Timo +v «y the richest treasure ever contained in 
earthen vessel. 

In the conclusion, he remembers his friends and 
warns Timothy against his enemies. He makes 
provision for his few remaining days, and urges 
this child of his love in the gospel to come unto 
him quickly. Reviewing the past, he realized that 



2 TIMOTHY 



131 



the Lord had saved him from every evil work, 
which is an earnest that he will "save him unto his 
heavenly kingdom." The final salutations are fol- 
lowed by a prayer for the abiding presence of the 
Lord with the spirit of this new leader of his forces. 
The one great theme that had filled Paul's life, 
crowded his teaching, echoed in every prayer, been 
manifested in every word of praise and joy, was 
"Grace." Hence t^ere is no wonder that his last 
prayer for Timothy is, "Grace be with you." 

QUESTIONS AND TOPICS 

1. What is the nature of all Paul's Epistles? 

2. What distinguishes these two Epistles from 
all the rest? 

I. Philemon. 

1. What is its thesis? 

2. Defend its place in the canon. 

3. Give the time and place of writing. 

4. Who are the parties named and position of 
each? 

5. Why does Paul write this letter? 

6. What was the attitude of the world toward 
slavery? 

7. What is the position of this Epistle on 
slavery? 

8. What is Paul's attitude toward the slave? 

9. Why does Paul include the members of 
Philemon's household and the church in a per- 
sonal letter? 

10. Show how the apostle approaches his re- 
quest. 



132 



EPISTLES AND REVELATION 



11. Indicate the play on the name "Onesimus." 

12. Upon what does Paul base his request? 

13. What is to be Philemon's attitude toward his 
former slave? 

14. Show how he reinforced his request. 
II. 2 Timothy. 

(Study analysis, text and comment.) 

1. Whence this Epistle and what its main 
thought? 

2. What changes worked since the writing of the 
First Epistle? 

3. What personal dangers threatened Timothy? 

4. What responsibilities are emphasized? 

5. What in this Epistle confirms the theory of 
second imprisonment? 

6. Why so anxious about Timothy? 

7. How is the influence of Paul's approaching 
death manifested in the introduction? 

8. Give Paul's charge to Timothy, incident to 
God's gifts. 

9. Enumerate the graces in Christ. 

10. Give the charge to church and preacher in- 
cident to present crisis. 

11. Give Paul's declarations of confidence and 
victory. 

12. Upon what foundation does Pau! build all 
his teaching? 

13. Discuss the doctrine of sanctification as illus- 
trated. 

14. How bring men to repentance? 

15. Describe the coming apostasy and compare 
with 1 Timothy. 



HEBREWS 



133 



DIVISION II. HEBREWS 

In its specific characteristics, Hebrews, in its 
formal and some of its material aspects, is in con- 
trast to the Pauline Epistles. It is not so much 
of an Epistle as a treatise on the final revelation 
of God to man and the abiding priesthood of Jesus 
Christ, for which all other ages and agencies ex- 
isted. Its purpose is to show the superiority of the 
Christian economy over the Jewish and patriarchal 
dispensations, and the perfected worship of the 
church. 



134 EPISTLES AND REVELATION 



LESSON XIII. 

Hebrews : The Sacerdotal Epistle. 
Christ : The Perfect Revela- 
tion and Mediator 

I. AUTHORSHIP 

The authorship is not known. However, we 
know he was not an apostle, because he says this 
great salvation, "having at first been spoken 
through the Lord, was confirmed unto us by them 
that heard: God also bearing witness with them 
by signs and wonders and by manifold powers" 
(Heb. 2: 3, 4). This statement could not have 
been made by one of the twelve nor Paul, because 
they all possessed the confirmation of "signs, won- 
ders and manifold powers," and Paul declares that 
he received not his gospel from man, but from the 
Lord (Gal. 1: 16, 17). This thesis is unlike the 
Epistles of Paul, in that it lacks salutation and per- 
sonal greetings. The author, however, knew mem- 
bers of the Pauline circle (13: 23) and some dis- 
ciples in Italy (13: 24), and he was evidently well 
known by the Christians addressed. 

The Judaism of Hebrews is not that which Paul 
combated in his Law and Gospel Epistles. Paul's was 
Pharisaic and scholastic, and the law that he de- 
clared was nailed to the cross was ceremonial; 
while the Judaism of Hebrews is of the priesthood 
and temple, where the law is sacerdotal, which is 



HEBREWS 



135 



fulfilled in the church and its worship. Paul was 
meeting the Judaism of the scribes and schoolmen; 
this author is appealing to priests and people. The 
author's temple was not the one condemned by 
Christ, and where Paul was almost torn asunder, 
but it was the ideal temple of a colonial con- 
ception. He has no sharp antitheses as Paul in 
Adam and Christ, the flesh and spirit, the law and 
gospel, works and faith; but he deals in types and 
antitypes, shadows and substance, the symbolic and 
real. The law he considers is not abolished, but 
fulfilled. 

He is limited by his laws of worship, and hence 
does not go back to Adam nor forward to the re- 
jection of the Jews nor the acceptance of the 
Gentiles; yet he is more emphatic as to the per- 
fection and permanence of the gospel. The mean- 
ing and philosophy of Christianity are made more 
intelligible. The Herodian temple gives way to the 
spiritual temple, the church, in which God dwells; 
the Aaronic priesthood is succeeded by the eternal 
priesthood of Jesus; animal sacrifice ceases because 
of the perfect sacrifice. The majesty and perma- 
nence of the new and abiding order is secured 
by its Founder, who is greater than Moses, the 
prophets, the fathers and the angels; He is ap- 
pointed heir of all things and he created all things, 
he is upholding all things, he is the Saviour, and 
the very effulgence and image of God. 

This position is not contradictory to Paul's, but 
supplementary to it. He develops truths that Paul 
omitted, but which are necessary for the fullest 



136 EPISTLES AND REVELATION 



understanding of the plan and purpose of God as 
revealed in Christ and the church. 

II. CONTENTS 

THE FINAL REVELATION TO MAN, AND MEDIATOR 
BETWEEN GOD AND MAN 

In the introduction, the author begins with the 
statement of the only ground of a true religion; 
God and revelation, God "hath spoken." He at 
once contrasts the revelation of God in the old and 
in the new dispensations. In the old it was frag- 
mentary and lacked unity, which made it unin- 
telligible save as words have meaning without the 
unity of a sentence. In the new economy, "at the 
end of these days," God unified his message in 
that "he hath spoken unto us in his Son." Even 
the messages of the prophets are not understood 
without him. He is so great, so universal, so 
human, so divine, that he contains in himself all 
truth, love, wisdom, knowledge and glory. Deny 
the incarnation, and you make the whole Bible an 
enigma. The mystery of the book, which was 
hidden from the foundation of the world, is ex- 
plained in his person, who is the fullness of the 
revelation of God. 

This greatness is revealed in the following state- 
ment, "Whom he hath appointed heir of all things," 
which refers to the promises made to Abraham and 
David. "All ages were made through him," which 
answers the ever-present questions, the whence, 
whither and why of human existence. In his na- 
ture he is "the effulgence of God's glory." As the 



HEBREWS 



137 



sun's rays are not reflected, but are of the sun it- 
self, so the Son of God is of the Father. "He is 
the very image of his substance." The Son re- 
vealed the Father, not in words only, not in acts 
only, but in his own divine personality. This 
agrees with Christ's own statement, 4 'He that hath 
seen me hath seen the Father." In his activities, 
he not only created all things, but "upholdeth all 
things by the word of his power." Thus the writer 
contends that he is not a created being, but the 
creating, sustaining and abiding presence of God in 
all things. All history proclaims his presence and 
power. The author reserved the greatest statement 
of his work and revelation for the last. "Having 
made purification of sins" refers to his priestly 
function and activity, and is the supreme revelation 
of the Father's love. "Sat down on the right hand 
of the Majesty on high" refers to his kingly 
function and activity, and as the supreme Lord of 
the church and angels he reveals God's glory and 
majesty. Thus the supreme and final revelation of 
God is in the Son of God, the eternal Priest-King. 
By introducing it in this way the author gives a 
statement of what will soon become the most won- 
derful presentation of the philosophy and typology 
of God's people. He does not mention the revela- 
tion of God through Moses and the law in his intro- 
duction, because his largest task in the book is to 
show that the new order is permanent and abiding, 
for which the old prepared the way. This con- 
ception of God and Christ is Pauline in spirit, 
though argued out from a distinctive viewpoint. 



L38 EPISTLES AND REVELATION 



1. The Son's Superiority as Priest-King. — The 

ftrst division of the Book of Hebrews is devoted to 
the superiority of the revelation of God in his Son, 
"at the end of these days" of partial revelations, 
to all the previous means and dispensations. 

The Hebrews believed that their system of wor- 
ship was ministered by angels, and hence was 
supernatural. The author first proves the superi- 
ority of the Son over the angels by seven quotations 
from the Old Testament. The first two show 
Christ's pre-eminence in relationship to God. The 
third shows that the angels are commanded to wor- 
ship him. The next three show his superiority in 
service and consequent honor. The seventh proves 
his equality with the Father in sharing Lis throne, 
and that "all authority in heaven and earth are 
given unto the Son" until all enemies shall be sub- 
ject to him. 

Then follows a befitting exhortation and warn- 
ing. Since the Son is so far above the angels, by 
so much more his revelation should be heeded. If 
the word spoken by angels proved steadfast, and 
every apostasy was punished, much more will the 
speech of the Son prove steadfast, and those who 
defy his powers shall be placed under his feet. 

His service to man is greater than the angels', 
because he is identified with man, thus honoring 
humanity and manifesting God to man. He was 
made "lower than the angels for a little while," 
and thus "tasted of death for every man." In his 
humiliation he conquered sin and death, and is 
now crowned with glory and honor. His glory is 



HEBREWS 



139 



shown in his unity with his brethren, whom he en- 
ables to triumph over death and sin. But their final 
superiority is to be manifested in Christ as the seed 
of Abraham, who, with the children of God by faith 
in him, is to bring to naught the devil, who hath 
the power of death. This the angels could not do. 
They could cast him out of heaven, but redeemed 
humanity, through the grace of God, shall overcome 
him. 

The author now presents his second line of ar- 
gument to establish the superiority of the Son; 
that is, his superiority over the honored leaders and 
sages of Israel. He is above Moses and Joshua, the 
man who delivered them from Egyptian bondage 
and the man who delivered to them the land 
of promise. These were but types of "lawgiver- 
prophet" who delivers the saints from their Egyp- 
tian bondage of sin, and leads them in the wilder- 
ness of their pilgrimage; also delivering to them 
the heavenly inheritance. He first institutes a 
comparison between Moses and Christ. Christ is 
Son, and heir over the spiritual house, of which 
the tabernacle was a type; in this Moses was a 
servant. If the servant is honored and the type is 
revered, how much more the One who, in his 
person and church, fulfills all that was meant by 
them. 

Characteristic of the book, a solemn warning 
follows an accounting of the experience of Israel 
in the wilderness. Their hearts were hardened by 
unbelief, God was displeased, and they entered not 
into his rest. Not every one who was baptized into 



140 EPISTLES AND REVELATION 



Moses in the cloud and in the sea entered into the 
promised home. The argument from the reference 
is, how much more is this true of those who were 
turning away from the leadership of God's own 
Son. The reason why a nation perished in the 
wilderness is declared to be that "the word of 
hearing did not profit them, because it was not 
united by faith wiih them that heard." That offer 
of rest was but a type of the promise made through 
the Son. "Let us fear . . . lest any one of you 
should come short of it." 

Moses prepared for the leadership of Joshua as 
the law of Moses prepared for the great Joshua- 
Jesus. He led the people in, but failed to give 
them rest, because they allowed sin to remain in 
their midst. What Joshua failed to do, the Son 
will do; and his own entering into his rest after his 
work on earth is an earnest of the rest that re- 
maineth for the people of God. This section closes 
with a warning to Christians to put sin out of 
their lives, "that no man fall after the same ex- 
ample of disobedience." Thus God has spoken, and 
by his word all sin will be revealed. 

The writer now passes to discuss the superiority 
of Christ to the priesthood. Our great High Priest 
is not the son of Aaron, but "Jesus, the Son of 
God." The son of Aaron passed through the veil 
into the Holy of Holies once a year, only with the 
blood of a sin-offering. This great High Priest 
has entered into heaven, that of which the former 
was a type. "This high priest can be touched with 
the feeling of all our infirmities" because he was 



HEBREWS 



141 



tempted, ''without sin." Then follows another ex- 
hortation, "Let us draw near with boldness;" and 
another, "Let us hold fast our confession." The 
two qualifications for a priest are sympathy with 
man and acceptance with God. These are fulfilled 
in Christ, the sinless, as they never were in the 
Aaronic priesthood. 

The inspired writer recognizes their inability to 
grapple with such a question, because they had con- 
tinued on the first principles of Christ to the neg- 
lect of the perfection in him. Because of this, they 
did not even understand the first principles of the 
oracles of God. Then follows the most awful warn- 
ing against apostasy contained in the word of God. 

The contrast is all the more striking between the 
Son of God and the sons of Levi. The writer 
begins by taking his readers back to Abraham, to 
whom was the promise. To him God confirmed his 
promise by an oath, both which promise and oath 
are fulfilled in the person of our High Priest, whose 
priesthood is like Melchisedec; in this he was not 
a priest by birth, but by nature. He began not at 
thirty years of age, but when he made the great 
sacrifice for the sins of the world. He ceased not 
to minister at fifty, but, like Melchisedec, serves so 
long as he lives, and since he liveth forever, his is 
the everlasting priesthood. The superiority of his 
priesthood was predicted in Levi offering tithes to 
Melchisedec through his father Abraham. The 
Levitical priesthood failed of perfection, while the 
superiority of Christ's priesthood is revealed in 
the fact that through him a better hope is given 



142 EPISTLES AND REVELATION 



to men, and through him they draw nigh unto God, 
and in him perfection is realized. 

Having established the superiority of Christ, the 
author proceeds to discuss the superiority of re- 
sultant relationships of those who believe. They 
live under a better and permanent covenant; 
realize the perfect worship of which the tabernacle 
was only a type; and are sustained by better as- 
surances than were God's people in times past. 
These privileges impl„ responsibility, and their neg- 
lect brings certain condemnation. "If we sin wil- 
fully after that we have received the knowledge of 
the truth, there remaineth no more sacrifice for sin, 
but a certain fearful expectation of judgment," and 
finally with assurance he declares, "We are not of 
those that shrink back into perdition; but of them 
that have faith unto the saving of the soul." 

2. The Potency of Faith in the Son of God.— The 
treatise now passes into its second division, in 
which is described the power of faith and its bless- 
ings. He shows that faith has always been the 
fundamental principle of the person who is ac- 
ceptable to God. The writer begins by a quotation 
from Habakkuk, to prove this position. This also 
confirms his warnings against apostasy and sin. 
Faith is the fundamental principle of life, while 
doubt and sin end in death. The first illustration 
is all-inclusive concerning the spiritual origin of all 
things. He then gives the roll of honor of the He- 
brews, and declares that they were inspired by 
faith for every triumph. These all received not 
the promise, God having foreseen some better thing 



HEBREWS 



143 



concerning us, that apart from us they should not 
be made perfect." These are all saved in the same 
Son of God as we, and the greatest glory of their 
service was in preparation for him. 
* He introduces another practical exhortation, 
growing out of an excited imagination, in which he 
sees the amphitheater crowded with the victors of 
faith seated in review, while Christ, the Captain 
of the race and perfection of faith, stands at the 
end of the course to crown the faithful. He and 
his Spirit should be the greatest inspiration. Faith 
was the abiding condition of victorious life under 
the old dispensations, and is more truly so under 
the new. 

Then follows a statement of the perUs that beset 
the Christian; first, of failing to recognize the cor- 
rective chastisements of God; and, second, the 
neglect of his means of grace. This section closes 
with the exhortation to refuse not this revelation 
of the Son, the Priest-King of God, and that they 
render a service well pleasing to him. 

III. CONCLUSION: FAITH INSPIRED AND 
DIRECTED BY LOVE 

The conclusion consists of a series of exhorta- 
tions which emphasize the value of faith in the 
children of the kingdom of God's dear Son. Here 
he reaches his highest conception in that the man- 
ifestations of faith in the life of the believer should 
always be directed by love. The rule of faith is 
"Jesus Christ, the same yesterday, and to-day, and 
forever/' for the heart is established by grace, not 



144 EPISTLES AND REVELATION 



by ritual, nor afflictions of the flesh. We, as com- 
mon priests in the church of God, are partakers of 
the altar whereon Christ is offered for us. Since 
Christ became our sin offering and suffered with- 
out the gate, we are to leave the old camp, and, 
entering within the veil, worship him anew. The 
fellowship of faith is expressed in doing good and 
bearing the message of salvation to others. 

The writer's final paragraph is an appeal for 
the prayers of the church on behalf of the ministry, 
and the burden of his prayer for them. He ex- 
plains the brevity of the treatise, which might have 
been extended indefinitely, and closes with a brief 
salutation and a prayer for the abiding grace of 
God. 

QUESTIONS AND TOPICS 

1. What is the theme of the Epistle to the He- 
brews? 

2. What is the peculiar form of this document 
called Hebrews? 

3. What is the author's purpose? 
I. The Authorship. 

1. Discuss the authorship of Hebrews. 

2. State the differences between the Judaism of 
Paul and that of the Book of Hebrews. 

3. Note the differences in style. 

4. What are the author's limitations and results 
of same? 

5. How is this related to Paul's discussion of the 
law and its service? 



HEBREWS 



145 



II. Contents. 

(Study the analysis and comment together.) 

1. With what grounds of a true religion does the 
Epistle begin? 

2. What is the fundamental difference between 
the revelation of God "of old" and of the new? 

3. How alone can we understand the old? 

4. What revelations enumerated of the Son? 

5. How is the supreme and final revelation of 
God made to man? 

6. Name the three classes to whom the Priest- 
King is superior. 

7. Give and discuss the points in which Christ 
is above the angels. 

8. How is Christ superior to Moses? 

9. How is he superior to Joshua? 

10. Name the points in which his priesthood ex- 
cels the Jewish. 

11. Give the various warnings and exhortations 
in the first seven chapters. 

12. Show the connection of each with the pre- 
ceding argument. 



146 EPISTLES AND REVELATION 



DIVISION III. THE GENERAL 
EPISTLES 

This division consists of the Epistles of James, 
1 and 2 Peter, 1, 2 and 3 John and Jude. They 
are called the general, or catholic, Epistles because 
they are not addressed to any particular church or 
individual, but to the church universal, or a wide 
circle of readers. The term does not refer to the 
general character of their teaching, nor to the 
orthodoxy of the doctrines contained, as is some- 
times claimed. 

James emphasizes the practical side of Chris- 
tianity, and the mastery of Jesus Christ. Peter's 
thesis is obedience and the promises of God con- 
nected therewith. John presents the Christ as the 
manifestation of God's love, and the fellowship with 
God of His loving children. Jude's Epistle is a 
complement of Peter's message, and declares that 
there is no place for the rebellious spirit either 
in heaven, among the Gentiles, in Israel or in the 
church of Christ. With this brief introduction we 
proceed to our first lesson in this division. 



JAMES 



147 



LESSON XIV. JAMES 

Christ the Master, and His Bond- 
servant 

James has but one vital point in his Christology, 
which is this: Christ is the Master who has bought 
us with his own blood, and hence has a right to 
the undivided service of his bondservant. The 
Epistle not only emphasizes the practical side of 
Christianity, but the ethics of the Christian re- 
ligion are emphasized here as in none other of the 
apostolic writings. 

I. THE AUTHOR 

The author designates himself as "James, the 
bondservant of God and of the Lord Jesus Christ" 
(Jas. 1:1). There were three persons by this 
name mentioned in the New Testament — James, 
the son of Zebedee and brother of John; James, 
the son of Alphseus, another of the twelve, known 
as James the Less (Matt. 10: 2, 3; Mark 3: 17, 18; 
Matt. 15: 10), and James the Lord's brother, who 
was not one of the twelve (Matt. 13: 55; Mark 
C: 3; John 7: 5; Gal. 1: 19). It was James the 
Lord's brother who was found among the dis- 
ciples after the resurrection (Acts 1: 14; 1 Cor. 
15: 7; Gal. 1: 19) and who wrote the Epistle. It 
ito this James who became a pillar in the Jerusalem 
church. It was to him that Peter sent the news 
of his release from prison (Acts 12: 17). He pre- 
sided over the council at Jerusalem (Acts 15: 13- 



148 EPISTLES AND REVELATION 



21). He, the Lord's brother, received the report of 
the apostolic labors of Paul on his return to Jeru- 
salem, just before his imprisonment (Acts 21: 18). 
He was a man of great power, and the fact that he 
was the Lord's own brother doubtless had much to 
do with assigning him a place among the leaders 
of the Jerusalem church. He was a learner in 
the synagogue, and hence his view of the gospel is 
modified by its practical teachings. To James the 
gospel is "the inner law of the heart." He was 
well known to the early church, but particularly 
to the Jewish Christians, of which element he was 
leader. Josephus tells us that James was stoned 
to death in 62 A. D. for departing from the law of 
Moses. 

II. THE WRITING OF THE EPISTLE 

It is probable that this is among the earliest of 
the New Testament books. The Epistle was evi- 
dently written while James was prominent in the 
Jerusalem church, and, being so well known, he 
needs no introduction to his readers (Jas. 1:1). 
The fact that this Epistle was not generally ac- 
cepted into the canon until the third century can 
be explained on the ground that it remained for a 
long time in possession of Jewish Christians while 
the church became prevailingly Gentile. 

The proof-texts of the Epistle are the sayings of 
Jesus (Jas. 1: 22, cp. Matt. 7: 21, 26; Jas. 2: 5, cp. 
Luke 6: 20; and Jas. 5: 12, cp. Matt. 5: 37). He 
cakes Christ's own viewpoint in regard to the 
gospel and life. Throughout the entire Epistle he 



JAMES 



149 



attacks the errors of life and not of doctrine. Paul 
attacked those errors of doctrine that resulted in 
a false and evil life. 

The Epistle was addressed to the Jewish Chris- 
tians dwelling beyond Palestine (Jas. 1: 11), and 
exhorts them as "brethren" and "beloved brethren" 
(Jas. 1: 16, 19; 2: 1; 3: 1, 10). He speaks of 
them as having been "begotten by the word of 
truth" (1: 18) and as "believers in Christ" (2: 1). 

The conditions that called forth the letter were 
the many trials and temptations of the Jewish 
Christians (Jas. 1:2, 12), the oppression of the 
p^or by the rich (1:9-11), works belying faith 
(1: 19-27; 2: 14-26; 3: 13), sins of tongue (3: 1- 
12), of division and strife (3: 13-18), of pleasure 
(4:1-10), of pride (4: 13-17), and of oppression 
(5:4). At base what these Christians needed was 
not "to be hearers only, but doers of the word," 
or, by hearing, a vital faith that will be manifested 
in character that is built on a rock, and by their 
fruits they are to be known (Matt. 7: 15-2 7). It 
is upon the principle of faithfulness rather than 
works that the Epistle may best be analyzed. It 
i£ faith in the master that makes a faithful serv- 
ant, and that faithfulness is manifested in service. 
(Introduction 1:1.) Faithfulness to Christ the 
secret of victory over temptation (1: 2-25). Faith- 
fulness to men, as fellow-servants (1:26; 2: 26). 
Faithfulness in control of the tongue (3: 1-18). 
Faithfulness manifested in purity of character 
(4: 1-17). Faithful and faithless contrasted and 
rewards of each (5: 1-20). 



150 EPISTLES AND REVELATION 



III. CONTENTS OF THE EPISTLE OF JAMES 

In the brief introduction of his Epistle, James 
announces the theme of his entire treatise in desig- . 
nating himself as "James, a bondservant of God 
and of the Lord Jesus Christ." After a simple 
word of greeting to the Christian Jews of the dis- 
persion, he proceeds to discuss the value, nature 
and purpose of trials and temptations. 

He divides temptations or trials into two kinds — 
those of circumstances and of lust. The trials of 
circumstances should be counted a joy, because 
they are of the Lord, and through faith and pa- 
tience bring perfection. In every such trial God 
w T ill provide for every need if we ask him. The 
temptations of the lusts of the flesh are not of God. 
These can only be overcome by love, and the man 
that endureth such shall receive the crown of life. 
Then he contrasts the offspring of lust and the chil- 
dren of God who are "brought forth by the word 
of truth." The end of one is death; the end of 
the other is to be a kind of firstfruits of all God's 
creatures. As such, the responsibility of putting 
away wrath, filthiness and malice is pressed home, 
and they are urged to receive with meekness the 
ingrafted Word and to do it, by which they shall be 
able to save their souls. 

The next division of the Epistle deals with faith- 
fulness to fellow-servants. He introduces the sub- 
ject with a contrast between vain and pure religion. 
Pure religion has in it not only faith in God, but 
service for those needing aid, and purity of life. 



JAMES 



151 



The marked failures are in those who set them- 
selves up to judge rather than to serve their 
brethren; those who are enticed by riches. If they 
so live, they have returned to the law by which 
they are condemned. The only corrective is to "so 
speak and do as to be judged by the law of liberty." 
The only faith that will profit is that manifested 
in service to our fellow-men. This he declares is 
no new principle. The activities of faith are il- 
lustrated by the works of Abraham, which pro- 
jected Godward in offering up Isaac, and by Ra- 
hab's, which were manifested in her service to 
God's people. Here he reaches the basic truth of 
his Epistle when he declares: "For as the body 
without the spirit is dead, even so faith apart from 
works is dead." 

The faithful servant of God and Christ is mani- 
fested in nothing more than in the control of the 
tongue. He begins this section by a solemn warn- 
ing to public teachers. The perfect man is he who 
stumbleth not in word. Man can govern anything 
else easier than he can control the tongue. He 
gives forever the test of worldly wisdom which pro- 
duces jealousy, factions and an opposition to the 
truth of the meek and lowly Christ. The works of 
the wisdom which is from above are purity, peace, 
gentleness, humility, mercy, faith and sincerity; 
"and the fruits of righteousness are sown in peace 
by them who make peace." 

The last division of the Epistle discusses the 
faithfulness of the bondservant manifested in 
purity of life. The most manifest failures are in 



152 EPISTLES AND REVELATION 



those who war and lust — in those who are enticed 
by the friendship of the world. God resisteth such, 
but giveth a greater grace to the humble by which 
they may conquer. He closes with this exhorta- 
tion, to cleanse your hands, purify your hearts, and 
repent of your sins. "Subject yourselves to God 
and resist the devil, and he will flee from you." 
Then he states again the law so often given by the 
Christ: "Whosoever humbleth himself in the sight 
of God shall be exalted." He again follows out 
Christ's teaching against judging a brother, be- 
cause there is only one lawgiver and judge, even 
he who is able to save and to destroy. They were 
not saved to be judges, but to work that which is 
good, and he affixes a final negative test: "To him 
who knoweth to do good and doeth it not, to him 
it is sin." In other words, the test criticism of 
evil is a demonstration of good works. 

The conclusion of the Epistle is a solemn warn- 
ing to the oppressors and greedy, a wonderful ex- 
hortation to the oppressed and needy, and for 
purity of speech. His last words are an exhorta- 
tion to prayer, praise, confession of sins and the 
salvation of the erring. 

QUESTIONS AND TOPICS FOR DISCUSSION 

1. What are the General Epistles and why so 
called? 

2. Give the thesis of each. 

3. Show the doctrinal relation of James to Ro- 
mans. 

4. Who is the James who wrote this Epistle? 



1 AND 2 PETER 



153 



5. Tell what is known of his life and service. 

6. To whom is this Epistle written? 

7. Why so long rejected from the canon? 

8. Trace the teachings of Jesus repeated in 
James. 

9. What were the conditions that called forth 
this letter? 

10. Give the main divisions of the Epistle. 

11. Name the subdivisions of each main divi- 
sion. 

12. Discuss the nature and value of trials and 
temptations. 

13. Give the elements of pure religion. 

14. Discuss the doctrines of faith and w r orks. 

15. Discuss man's duty to God as set forth. 

16. Discuss the Christian's duty to man, in state, 
church and family. 

17. Discuss man's duty to self as set forth. 

18. Give the source of victory and its honors. 

19. Give the warnings and exhortations of , 
James. 

20. Give the basic truths of the Epistle. 



LESSON XV. 
1 AND 2 PETER 

The Obedience to Christ the Lord 

Peter writes as an eye-witness, and makes every- 
thing hinge upon the cross and Christ's coronation 
(1: 18, 19; 2: 24; 3: 18, cp. Acts 2: 29-40). The 



154 EPISTLES AND REVELATION 



duties enjoined are based upon his suffering 
(2: 21; 3: 18; 4: 13), his resurrection (1: 3), and 
his exaltation (3: 22; 4: 11). Christ, to Peter, is 
the living stone and Christians are of like nature, 
built into a spiritual house for a holy priesthood 
(2: 4-8). He insists upon submission" to the law- 
fully constituted authorities for the Lord's sake 
(2: 13-17). He preaches forgiveness upon the 
grounds of humility and obedience. This he de- 
clares to be the condition laid down of God in every 
dispensation. This is the law of pardon foretold 
by the spirit of Christ in the prophets to Israel. 
This is the condition announced unto them by the 
prophets and apostles (1: 10-12). Lest some one 
should think this condition of salvation began with 
Israel, and was fully revealed through them that 
preached the gospel by the Holy Spirit, Peter de- 
clared this to be the Spirit's message of salvation 
for all times, and cites the instance of the salvation 
of Noah and his family. Christ preached in the 
spirit to these spirits now imprisoned, which afore- 
time were disobedient in the days of Noah. Noah 
and his family believed and obeyed the Spirit's 
message of Christ's "suffering for sins once, that 
he might bring them to God." In their obedience 
they were saved through water, "which also in 
the antitype doth now save you, even baptism" 
(1: 10-14; '3: 18-22, cp. Acts 2: 36-40). Baptism 
without the Holy Spirit's testimony, belief and the 
spirit of obedience in the disciple is nauglit; with 
these it is God's means of salvation. Instead of 
teaching a salvation to departed spirits, Peter is 



1 AND 2 PETER 



155 



placing a climax on his initial message of salvation 
which is to "all those who are afar off." 

L 1 PETER : OBEDIENCE OF FAITH IN CHRIST 
THE LORD 

This Epistle is one of the best authenticated 
books of the New Testament. It has been attested 
by the unanimous voice of the early church Fathers. 

1. The Author. — In the. introduction he desig- 
nates himself as "Peter, an apostle of Jesus Christ. " 
He was one of the twelve — "Simon, son of Jonas," 
of the city of Bethsaida (John 1: 44). He was 
married, and moved to Capernaum to be near the 
Master (Matt. 8: 44). Simon means a hearer, but 
Jesus changes his name to Peter, meaning a stone, 
upon his confession of the Messiahship, involved in 
the truth of His being the Son of God (Matt. 16: 
15-18, cp. 1 Pet. 2:5). The Lord not only desig- 
nated him as the one who should use the keys of 
the kingdom in opening the door of the church 
both to Jews and Gentiles (Acts 2: 10), but "when 
thou hast turned again, establish thy brethren," 
was the commission given him of the Lord. In 
this Epistle he is doing this very work. 

The letter abounds with references to his own 
experiences. That a letter from Peter should be 
practical in character, as this one is, is no more 
than might be expected §rom what the Gospels 
have to say of him. He was prompt, even im- 
pulsive, in word and action. He was usually the 
spokesman for the apostles, which marks him as a 
leader of men. He was accompanied by his wife 



156 EPISTLES AND REVELATION 



in his apostolic labors (1 Cor. 8: 5), which is the 
only reference to his work, after the council at 
Jerusalem (Acts 15: 7-11). He evidently was 
crucified as Jesus predicted (John 21: 18, 19). 
Tradition has it that he was crucified with his 
head downward, not counting himself worthy to 
die as his Lord. 

2. Writing of the Epistle. — It was written from 
Babylon, where there were more Jews than in Jeru- 
salem. Peter's ministry was assigned to the cir- 
cumcision, and hence it is more reasonable to take 
the literal meaning of the reference to the church 
"in Babylon" (1 Pet. 5: 13). It is addressed to 
"the sojourners of the Dispersion" in Asia Minor. 
These churches were established as a result of 
Paul's labors, and for whose welfare he was solici- 
tous during his ministry. They were now under- 
going severe persecution. These things taken to- 
gether might indicate that the Epistle was written 
after they were deprived of such in the death 
of Paul. I am inclined to believe "the Dispersion" 
refers to the dispersion of Christians (Acts 8: 4), 
rather than to "dispersion of the Jews." It would 
be a mistake to restrict the Epistle to Jewish Chris- 
tians, as in James, because he speaks of those who 
were not Jews (1: 14) ; to those who in times past 
had no share with God's people (2: 10); to those 
who wrought the will of Gentiles (4: 13). They 
were strangers and sojourners. Their true home 
could never be made among their heathen sur- 
roundings. They were falsely accused and mis- 
understood by those about them. This, however, 



1 AND 2 PETER 



157 



is just what Peter had heard the Lord say should 
come upon his disciples, and he repeats the 
Saviour's commands to them with the promised 
blessings of obedience. 

Peter presents a Christ worthy of their obedience 
and trust. He is gracious (2: 3), the living stone 
(2: 4), the elect, precious (2: 4, 6). Believers are 
acceptable to God through Christ Jesus (2: 5). He 
ttct believeth on him shall not be ashamed (2: 6) ; 
to unbelievers is a stone of stumbling (2: 8). He 
suffered for us (2: 21); he is our example (2: 21, 
22). He was sinless in act and word (2: 22, 23). 
He committed himself and his cause to God (2: 23). 
He bore our sins in his own body (2: 24). By his 
wounds we are healed (2: 24). He is the shepherd 
and bishop of our souls (2: 25). He was raised 
from the dead (3: 21). We are to be glorified 
through Jesus Christ (4:11). His are the glory 
and dominion forever (4: 11). 

For further study of the contents of Peter, study 
the text by aid of the Analysis. 

II. 2 PETER: OBEDIENCE OF KNOWLEDGE OF 
CHRIST THE LORD 

This Epistle, unlike the First Epistle of Peter, 
does not seem to have been well known in the 
early church, nor to have been largely quoted. We 
do not know why this was so, nor why there were 
doubts of its genuineness in the third and fourth 
centuries. It first appeared as one cf the canonical 
books of the New Testament in the Council of 
Laodicea, 3 66 A. D. It was confirmed by the 



158 EPISTLES AND REVELATION 



third Council of Carthage, 3 97 A. D. The care 
manifested in these councils confirms its genuine- 
ness; that is, that it was written by the person 
whose name it bears. By the canonicity of a book, 
we mean that it has a right to belong to the New 
Testament, as a rule of faith and conduct. Its 
style, thought and purpose are admitted to be 
worthy of the apostle. 

1. The Author. — The writer of this Epistle claims 
to be Peter, a servant and apostle of Jesus Christ 
( 1 : 1 ) , and that this is the second Epistle that he 
had written to them ( 3 : 1 ) . He tells us that he 
was a companion of the Lord and an eye-witness 
of his majesty (1: 16). He realized that this was 
his final message, because his death was coming 
swiftly (1: 14, 15). He was present at the trans- 
figuration (1: 18), and he knew some of the letters 
written by Paul to these same people (3: 16). 

2. The Occasion of the Writing. — While the first 
Epistle was to strengthen Christians, and encour- 
age them to obedience in the presence of enemies 
from without, this is to guard them in view of 
dangers threatening then* from within the church. 
The aim of the Epistle is made most clear by the 
final exhortation, "Beware," "grow in grace and 
knowledge of our Lord and Saviour Jesus Christ." 
There had grown up in the church a self-exalted 
lot of teachers known as "Gnostics, those possessed 
of knowledge." They professed to have a deeper 
and more mysterious interpretation of the gospel. 
This esoteric philosophy they named knowledge. 
They indulged in profitless speculations concern- 



1 AND 2 PETER 159 

ing the nature of God and his manner of communi- 
cation with the world by emanations. This involved 
"foolish questions" and "endless genealogies of 
angels," which led many astray. As an antidote 
for these heresies, Peter urges these Christians to 
seek after and grow in a "true knowledge" of God 
the Father and the Son. This true knowledge can 
come only to those who obey his commandments 
(John 7: 17). He shall know the Lord, who loves 
tc do his will. This is the only way men may really 
know anything, and is a lesson against the vain 
speculations of any age. 

The encouragement to this life of obedience is 
given in the text: "Seeing that his divine power 
hath given unto us all things that pertain unto life 
and godliness." The work, though difficult, be- 
comes not impossible, the danger not appalling, 
fcr it is not on them alone depends the victory 
Christ has promised to be with those who do his 
commandments all the days and to supply all then- 
needs. Wisdom will be given that they may under- 
stand God's will and choose aright, strength for 
every burden, boldness to confess the Lord before 
men, and watchfulness lest they should "wax 
overconfident," as these teachers of error had 
done who were endangering the power of the 
church. Peter, as did Paul, warned Christians 
against those doctrines that manifest themselves 
in "heresy of life," that m a k e men barren and un- 
fruitful in the Lord. That is the seal of false 
teaching. The author shows how they may recog- 
nize these false teachers (chap. 2), and declares 



160 EPISTLES AND REVELATION 



that the fires of God's wrath are "reserved against 
the day of judgment and destruction of ungodly 
men." "In your faith supply courage, and in 
courage knowledge, and in knowledge self-control," 
expresses the movement in these two Epistles. In 
the first Epistle faith sustained the obedient; in 
this it is the knowledge of the Lord Jesus Christ. 
The end of such an active, fruitful life is salvation. 

QUESTIONS AND TOPICS 

1. What is the general thesis of the Epistles of 
Feter? 

2. Upon what does Peter make everything hinge? 

3. Upon what grounds does he enjoin every 
duty? 

4. Give a sketch of Peter's life. 

5. To whom is the first Epistle addressed? 

6. What does Peter ascribe to Jesus Christ? 
I. 1 Peter. 

1. Discuss election as presented by Peter 
(1: 1, 2). 

2. How are children begotten and born into the 
kingdom? 

3. Describe the inheritance of saints. 

4. Give the value of our salvation. 

5. Describe the spiritual temple and its service. 

6. What practical duties are incumbent on a 
Christian? 

7. Give the principles of endurance under per- 
secution. 

8. How does baptism save? 

9. What transitions are wrought by faith? 



1 AND 2 PETER 



161 



10. Give his final exhortation. 

11. What are a believers' duties to God and 
Christ? 

12. What are his duties to the church? 
III. 2 Peter. 

1. Discuss the canonicity and genuineness of 2 
Peter. 

2. What does the author claim for himself? 

3. What was the occasion of writing this Epistle? 

4. How alone may we have a true knowledge 
of truth? 

5. What kind of doctrines are they warned to 
shun? 

6. To whom is the second- Epistle written? 

7. Give his definition of the knowledge. 

8. Upon what evidence does he establish the 
claims of Christ? 

9. What of these false teachers? 

10. Describe them and their lives. 

11. Give the assurance of Christ's presence. 

12. Describe the day of the Lord. 

13. Give the relation of knowledge and stead- 
fastness. 

14. What does Peter teach concerning God? 

15. Give his teaching concerning the Christ, the 
Son of God. 

16. What does he teach concerning the way of 
salvation? 

17. Discus the judgment and eternal life. 

18. What does he say regarding the end of the 
world? 



162 EPISTLES AND REVELATION 



LESSON XVI. 
1, 2 AND 3 JOHN 

Christ and Fellowship with God 

The fundamental thesis of these Epistles is fel- 
lowship in the truth of God, and in the kingdom of 
Christ, which is the kingdom of truth. They 
strongly resemble the fourth Gospel, which is more y 
a Gospel of truth than of facts. In the first Epistle 
of John the fellowship discussed is fellowship in 
the light, love and life of God, as manifested by 
faith in Jesus Christ. In the second Epistle, it is 
fellowship in the truth of God as revealed in Christ, 
while in the third Epistle the fellowship is the fel- 
lowship of the saints. The most profound of his 
teachings are manifested in the most practical 
ways. 

I. THE FIRST EPISTLE OF JOHN 

This is probably the last catholic Epistle, the last 
apostolic message, to the whole church. If the 
second and third Epistles were written later, they 
were addressed to individuals and not to congre- 
gations. The Epistle is catholic in the truest sense. 
It is addressed to no particular church or district, 
and it deals with the general and vital questions of 
the church's life and its hold on the life of God. 

This Epistle may be compared with the fourth 
Gospel with profit. There is the same emphatic 
repetition of keywords and phrases; such as, 



1 JOHN 



163 



"abide," "be of God," "be of the truth," "light," 
"life," "eternal life," "love." 

There are larger coincidences of doctrines. Com- 
pare 1 John 1: 1 with John 1: 1, 14; 20: 27. 1 
John 1: 2 with John 3: 11; 19: 35. 1 John 5: 13 
with John 20: 31. 1 John 1: 3 with John 17: 21. 
1 John 1: 4 with John 16: 24. 1 John 1: 1-4 with 
John 1: 1-18. 

The Gospel was written that men might have 
faith and life; the Epistle was written that be- 
lievers might know they had life, and the connec- 
tion of that life with God through Jesus Christ. In 
the Gospel the divine life is manifested in those 
who believe. The Gospel declares the truths of 
God as revealed in Jesus Christ; the Epistle pro- 
claims this truth revealed in the fellowship of 
the Christian with God and man. The Gospel de- 
clares the way of life through the incarnate Son; 
the Epistle shows the manifestations of that life in 
the children begotten of faith and living obedience. 
The theme of the entire Epistle is fellowship with 
God, into which Christians are brought by their 
union with Christ and manifested in their love 
and service for man, the object of his love and 
sacrifice. 

1. The Author. — Although no name is attached 
to the Epistle, the writer is doubtless the apostle 
John, the same as the author of the fourth Gospel. 
It is supposed that John left Jerusalem about 67 
A. D., when large numbers of Christians left the 
city in anticipation of the siege and according to 
the warning of the Master. He is later an exile on 



164 EPISTLES AND REVELATION 



the isle of Patmos, and it was uniformly believed 
by the early church that John ended his life-work 
in Ephesus, near the close of the first century. It 
is likely that this Epistle was written from the lat- 
ter city near the end of his ministry. 

John was the son of Zebedee and Salome (Matt. 
27: 56; Mark 15: 40), and brother of James the 
martyr (Mark 3: 17; Acts 12: 1, 2). They were 
people of means (Luke 8:3) and influence. They 
had hired servants (Mark 1: 20). "John possessed 
his own house" (John 19: 27), and was well known 
of the high priest (John 18: 15). He was desig- 
nated as "that disciple whom Jesus loved" (John 
19: 26). He enjoyed special privileges in the min- 
istry of Jesus, and together with Peter he is the 
principal character in the early Jerusalem church 
(Acts 3:1; 8: 2*5). Little is known of his apostolic 
labors after this time. 

2. The Occasion of Writing. — The letter was in- 
tended primarily for the churches in Asia Minor, 
where the idle speculations considered by Paul in 
the Colossian letter had developed to the subvert- 
ing of the faith of the elect. The false teachers 
described and denounced by Peter were still active 
and opposing Christ. These questions turned on 
the nature of Christ: "Was he a mere man?" 
"Was the suffering Jesus separate from the sinless 
Christ?" "Was his human life a mere phantasmal 
semblance?" (2: 18; 4: 3; 5: 21, cp. 2: 19-23). 
John sums up his purpose .in the words, "These 
things I have written unto you that believe on the 
name of the Son of God, that you may know that 



1 JOHN 



165 



you have eternal life and that you may believe on 
the Son of God" (5: 13). 

3. The Contents of the Epistle. — The central 
thought is fellowship with God through the in- 
carnate Son of God. Into this fellowship believers 
are brought by their union with Christ. This sub- 
ject is discussed under three heads: Fellowship in 
light, in love, in life. These overlap because they 
are interdependent. 

In the introduction, John declares his knowledge 
of the divine Son of God and the certainty of 
eternal life in "the word." "We have heard, . . . 
have seen, . . . beheld, and our hands handled" the 
"Word of life." The Word, which is intangible 
and immeasurable, became flesh which could be 
seen, heard and handled, that the apostles might 
be qualified witnesses of the fellowship of God 
with man. John rejoices not only in the memory 
of that fellowship, but in its continuance, which 
is the privilege of every believer. This he declares 
to be the initial purpose of writing. "God is light, 
and in him is no darkness at all." The first mes- 
sage of "the Word of Life" is, "I am the way, the 
truth and the life; "he that followeth after me 
shall not walk in darkness, but have the light of 
life." To forget the light of this revelation is to 
misunderstand the other revelation that "God is 
love." The disciple is exhorted to walk in the 
light, which can only be the part of the sinless. 
Sin separated man from God, and always will. Be- 
cause of man's imperfection there is need of con- 
stand cleansing, and this is in "the blood of Jesus 



166 EPISTLES AND REVELATION 



his Son." The light of his sinless life makes sin 
known, and that we might not sin, the sins of the 
past are forgiven through the obedience of faith, 
and by this we are brought into Christ, where we 
have an advocate with the Father, Jesus Christ 
the righteous. The test of light is love; the mani- 
festation of love is obedience; the evidence of the 
same is in love of the brethren. 

This light excludes the works of darkness, the 
power of sin, the love of the world, fear and shame, 
and the "lust of the flesh, the lust of the eye and 
the pride of life," seed of which may be overcome 
by the word of God which abode in them. John 
doubtless remembered Christ's victory in his temp- 
tations. The false teachings of antichrists, who 
denied that Jesus is the Christ, involves also a de- 
nial of the Father and the Son. Such teachings are 
to be tested by the indwelling Spirit. 

In the second division, John declares that God 
is love, and emphasizes our fellowship with God 
in love. The supreme manifestation of divine love 
is that we should be called the children of God, 
and the events leading thereto. The fullness of 
the light of love will be revealed when he shall be 
manifested and we shall attain unto his likeness. 
Then John introduces two contrasts: One between 
the children of God and of the devil, the other Le- 
tween the results of love and hate. The test of 
fellowship with God in love is love of the brethren 
and righteousness of life. Even the hate of men 
is to be answered by love. This is the proof of 
the new life. Love for God is manifested in doing 



1 JOHN 



167 



his commandments. If we keep his command- 
ments, we shall abide in him, and by abiding in 
him we receive power to do his commandments, 
and the power dwelling in the Christian is greater 
than all opposition. Perfect love casteth out all 
fear. Faith attests the mission and power of the 
Son as Saviour of the world. This manifestation 
of love begets love in us, whereby we do his com- 
mandments. "If God so loved us, we should love 
one another," and "if a man say he love God and 
hate his brother, he is a liar." This is not merely 
a privilege, but a stern and positive duty. The 
most efficient way of revealing God's love for the 
world is through the love of his children for it. 

The final thesis is fellowship with God in life. 
John reviews the experience of every Christian. 
We are begotten by faith in the "word of light," 
and born by obedience of love, and "his command- 
ments are not grievous." It alone is the child of 
faith who lives the overcoming life with God. The 
witness of God to this victorious life is Jesus Christ, 
who came not with the water of baptism alone, but 
with the blood of cleansing also. The next witness 
is the Holy Spirit. The third is God himself. He 
intrusted the proclamation of the sonship of Jesus, 
not to prophets or angels, but himself declared, 
"This is my beloved Son," and by the power of the 
Holy Spirit of life overcame Satan in the tempta- 
tion. The apostle declares that God testified by the 
"Spirit of life," "the water [or flood] of light," 
and tne "blood of love," that Jesus is his Son. "If 
we receive the witness of men, the witness of God 



168 



EPISTLES AND REVELATION 



is greater." "He that believeth on the Son of God 
hath the witness in himself." Any one who does 
not believe it, makes God a liar. God's final wit- 
ness to the divinity of the Son is that "God hath 
given unto us eternal life, and this life is alone in 
his Son." 

This brings us to the positive knowledge of the 
conclusion. The apostle declared that he had writ- 
ten to them that they "might know" that they had 
eternal life, the power of prayer and the nature 
of sin. He bases his right to instruct them because 
he knew the power of God, the sinfulness of the 
world, the fact that the Son of God is come into 
the world, and that the Son himself had given him 
understanding and a knowledge of Himself, and 
"we are in him who is true." To know him is to 
know the true God and to have eternal life. 

II. THE SECOND EPISTLE OF JOHN 

This and the third Epistle are of the private 
correspondence of the apostle. This Epistle was 
addressed to the "elect lady." It is uncertain 
whether a person or church is addressed. The sub- 
ject of this Epistle is fellowship, as in the first 
Epistle, but in this case he emphasizes the value 
of truth in fellowship with God through Christ His 
Son. 

1. The Author. — The internal evidence is strong- 
ly in favor of the same authorship as the first 
Epistle, and hence of the third also. Compare 
(1) 2 John 1; 3 John 1 with 1 John 3:8. (2)2 
John 4; 3 John 3 with 1 John 4: 21. (3)2 John 5; 



2 JOHN 



169 



1 John 2: 7 with John 13: 34. (4) 2 John 7 with 
1 John 4: 1-3. (5) 2 John 9 with 1 John 2: 23. 
(6) 3 John 11 with 1 John 2: 29; 3:6. (7) 3 John 
12 with John 21: 24. (8) 3 John 13, 14; 2 John 
12, 13 with 1 John 1: 4 and John 15: 11. 

This Epistle seems to have been written after the 
longer Epistle bearing his name, and was probably 
written from Ephesus. 

2. "Truth" is the inner link connecting the be- 
liever with the light, love and life of God. ''Grace, 
mercy and peace" are the subjective effects of 
truth, and the obedience of love is the outward 
result. He then declares the joy of his "love in 
truth" that he had found the elect lady's children 
walking in truth. "Truth" is the keyword of the 
Epistle. Walking in truth and obeying the ever 
"new-old commandment" is the true basis of fel- 
lowship with God. 

Love is obedience to light, and every one must 
be judged by the light he possesses. Hence his 
condemnation in the last division against anti- 
christs and the exhortation to watchfulness. "Be- 
cause love is walking in light, the test of love is 
light." Any consent to darkness or doubt, out of a 
so-called Christian hospitality, is not true love. Her 
first love should be for the truth manifested in the 
Son of God. Any sympathy or hospitality which 
compromises that truth or encourages a teacher 
of error is false and contrary to love for the Master. 
The peculiar teaching of this Epistle is that this 
love and life are dependent on light and truth. To 
deny the truth is to destroy the fellowship with 



170 EPISTLES AND REVELATION 



God, which is life. True love can not exist with 
falsehood, nor dwell in darkness. 

III. THE THIRD EPISTLE OF JOHN 

1. The authorship is discussed in the introduc- 
tion to the second Epistle. It was addressed to 
Gaius. There are at least three persons by this 
name mentioned in the New Testament: Gaius of 
Macedonia (Acts 19: 29), Gaius of Derbe (Acts 
20: 4, 5), and Gaius of Corinth (Rom. 16: 23; 1 
Cor. 1: 14). It is likely that this is the Gaius of 
Corinth, since Paul speaks of his hospitality for 
which he is here commended (5-7). This man is 
a believer (verse 2), and especially beloved of the 
writer (1, 14). He was an exemplary Christian 
(3, 4). He is a man of prominence (9). All these 
things mark him as the friend of Paul and the 
church. 

2. The purpose of the Epistle is to guard the 
fellowship of the saints in God, and to latter a 
warning against division in the church, which is 
always due to a lack of love. 

For the contents of the Epistle study the text in 
connection with the Analysis. The central state- 
ment of the Epistle is, "He that doeth good is of 
God; he that doeth evil hath not seen God." 

QUESTIONS AND TOPICS FOR DISCUSSION 

1. What is the general theme of these Epistles? 

2. Give the viewpoint of each. 

3. What is the difference between truth and fact? 

4. Show the catholicity of 1 John. 



3 JOHX 



171 



5. Compare the teachings of the Epistle with 
the Gospel. 

6. What is the difference of purpose in writing 
this Epistle and the fourth Gospel? 

7. Give a brief outline of John's life. 

8. What was the occasion of writing? 

9. Name the main divisions of the Epistle. 

10. Discuss the purpose of incarnation. (Intro- 
duction.) 

11. Discuss the duties growing out of attributes 
of God. 

12. How freed from sin? 

13. What does fellowship of light exclude from 
our lives? 

14. Give the power of life of God. 

15. Give the purpose of the book. 

16. Name the things the author knew. 

17. To whom was the second Epistle addressed? 

18. Discuss its authorship. 

19. Show that "truth" is the keyword. 

20. What should be the Christian's attitude to 
teachers of error? 

21. Give the outline of the Epistle. 

22. To whom was 3 John written? 
2 3. Give the analysis of the book. 

24. Discuss each division and lessons therefrom. 



172 EPISTLES AND REVELATION 



LESSON XVII. JUDE 

Loyalty to Christ and God 

The fundamental thesis of Jude's Epistle is that 
there is no place for the rebellious spirit against 
the authority of God, either in heaven, among the 
Gentiles, in Israel or in the church. Some of the 
Jews who believed that the gospel freed them from 
the Mosaic law crept into the church, and took 
their liberty for license and blatantly defied all 
authority or restraint. Christ only nailed the cere- 
monial law to the cross and fulfilled the Sabbath 
in the tomb. The civil law was destroyed by the 
Romans. The moral law was fulfilled, or filled full, 
deepened and spiritualized. Every moral precept 
is intensified. This Epistle reveals the relation ex- 
isting between the will of every sentient being and 
the authority of God. 

I. THE AUTHOR 

The question of the authenticity of this Epistle 
resolves itself into two questions: Is this Epistle 
the product of the apostlic age? If so, what per- 
son of that age, by the name of Jude, wrote it? 
Like the Epistle of James, this Epistle was not ad- 
mitted to the canon by mistake, or carelessly. It 
was mentioned by Eusebius as one of the six or 
seven "disputed" books of the New Testament. It 
was listed in the Muratorian Canon (170 A. D.). 
Clement of Alexandria, who died in 202 A. D., 
quotes it. It was received among the canonical 



JUDE 



173 



books at the Council of Laodicea (3 63 A. D.), and 
confirmed at the Council of Carthage (397 A. D.), 
The early church did nothing with greater care 
than this. They undoubtedly had evidence that 
has not come to us. The question for this age is 
not, Should it be received as from the apostolic 
age? but, Should it be rejected? The only objec- 
tion worthy of consideration at all is that "he 
quotes from an apocryphal book." This was prac- 
tically settled by the time of Jerome. 

The author introduces himself as the "brother 
of James" (1: 1). He was not one of the apostles, 
as we might infer from verse 17. James, the 
brother of the Lord, had become a pillar in the 
Jerusalem church and the leader of Jewish Chris- 
tianity, and this simple introduction was sufficient. 
He was not an early disciple (John 7: 5). We 
know that he was married, not merely from the 
statement of Paul (1 Cor 9:5), but from an in- 
teresting story told by Hegesippus and preserved 
by Eusebius. "Two of the grandsons of Jude were 
arrested and taken before Doniitian as being of the 
royal family of David, and therefore dangerous to 
his rule. In answer to his questions they said they 
were of the family of David, but they were poor 
and humble persons who labored for their support 
and showed him their horny hands in proof. When 
questioned about the Christ and his kingdom, they 
said it was not of this world, etc. They were dis- 
missed in contempt. Jude was most surely dead 
at this time, else he would have been taken in place 
of his grandsons. 



174 EPISTLES AND REVELATION 



II. THE WRITING OF THE EPISTLE 

Domitian began to reign in 81 A. D., and hence 
it was written before this date. It was likely 
written after the Second Epistle of Peter. That 
which Peter had predicted had already come to 
pass (Jude 4; cp. 2 Pet. 2: 1-3 and Jude 17, 18 
with 2 Pet. 3: 1-4). The false teaching mentioned 
by Peter has already borne its evil fruit (cp. 2 Pet. 
2: 1-3 with Jude 4, 8, 10, 13, 16). Jude elaborates 
some of Peter's passages (2 Pet. 2: 4 and Jude 6; 
2 Pet. 2: 6 and Jude 7; 2 Pet. 2: 11 and Jude 9; 
2 Pet. 2: 17 and Jude 12). That it was written to 
Jewish Christians is evidenced by the fact that the 
appeals to Old Testament facts and other Jewish 
statements known only to the Jews, without ex- 
planation; the fall of angels (6), the contention 
of Michael and the devil ( 9 ) , and the prophecy of 
Enoch (14, 15). This is no cause for doubt, be- 
cause Paul gives some facts about Moses not re- 
corded in Exodus, and the author of Hebrews tells 
us some things about Abraham not given in the 
Old Testament. 

As has been intimated, the heresy attacked by 
Jude is the heresy of life resultant from the heresy 
of doctrine. 

III. CONTENTS OF THE BOOK 

In the introduction the author speaks of himself 
as a bondservant of Jesus Christ, and brother of 
James. He was therefore a brother of the Lord. 
With him this relationship was lost in doing the 
will of the Father in heaven (Matt. 12: 48-50). 



JUDE 



175 



The faithful he addresses as "them that are called," 
the "beloved in God, the Father," and those who 
are "kept for Jesus Christ." After pronouncing 
upon them the most beautiful benediction, he de- 
clares that he was giving all diligence in preparing 
for them a general treatise dealing with "our com- 
mon salvation," but when he had heard of these 
vile and ungodly men who had crept into the 
church and were destroying its faith, he was 
constrained to write to them, exhorting them "to 
contend earnestly for the faith once for all deliv- 
ered to the saints." We can not but wish we might 
have had his teachings on "our common salvation," 
but, in the providence of God, this evidently is 
more needful. 

In the first division of the bool:, he describes the 
heresy of life which threatened the church. He 
classes it as rebellion against God and Christ. 
These men had crept into the church, but had no 
right there. They were ungodly; took liberty for 
license; denied our only Master and Lord; were 
filled with doubt, rebellion, licentiousness, even 
sodomy; railed at dignitaries, not enduring re- 
proof; they railed at things they knew not, like 
creatures without reason. They hated their breth- 
ren like Cain, they seduced them for hir^ like 
Balaam, and led in rebellion against God's ap- 
pointed leaders like Korah. Like these, they shall 
perish. Their disturbance of the church and in- 
fluence is described in a wonderful series of meta- 
phors. Then he quotes the propnecy of judgment 
against them, and summarized their sins, calling 



176 EPISTLES AND REVELATION 



them murmurers, complainers, men walking in lust, 
and dishonoring God by showing respect to persons 
for gain. 

In the second division, he gives the apostolic 
warning. In this they are described as mockers, 
who are marked by ungodly lusts, and by causing 
division in the church. They are sensual and have 
not the Spirit. To the faithful he has one supreme 
exhortation, "Keep yourselves in the love of God." 
This they may do by edifying themselves upon 
their most holy faith, by praying in the Holy Spirit, 
and by watching unto eternal life. 

They had a duty not only to themselves, but to- 
ward their brethren who were being destroyed by 
the ungodly. They were to have mercy on those 
who were in doubt, to save some as out of the fire, 
but to hate their evil works. 

In conclusion, he commits them to a Saviour 
who is able to guard them against all such as- 
saults; to save, cleanse and give them exceeding 
joy in his presence. Here in the very conclusion 
he exalts the authority of God, our Saviour, as 
worthy of all glory, majesty, dominion and power. 
"Before all time" he was worthy of the worship of 
angels, and they who rebelled lost their estate , 
"now," both among Jews and Gentiles, they wlu 
reject it shall be destroyed. "Into all the ages' 
he is head over all things to the church. 

QUESTIONS AND TOPICS FOR DISCUSSION 

1. What is the fundamental thesis of Jude? 

2. What is the relation of the gospel to the law? 



JUDE 



177 



3. What is the revelation of this Epistle? 

4. .Discuss the authorship of the hook. 

5. Who was Jude? 

6. Give the occasion of writing the Epistle. 

7. Compare parallel passages in 2 Peter. 

8. What evidence the book was written to Jew- 
ish Christians? 

9. What is the apocryphal literature? 

10. Upon what theme had he purposed to write? 

11. Give his description of these ungodly men. 

12. Prepare a brief sketch of all the facts al- 
luded to: 

(1) How God saved his people from Egypt. 

(2) How He destroyed them because of unbelief 
and murmurings and rebellion. 

(3) The history of Sodom and Gomorrah. 

(4) The way of Bail. 

(5) The error of Balaam and death of twenty- 
three' thousand Israelites. 

(6) The gainsaying of Koran. 

(7) The history of Enoch. 

13. What are the duties of the faithful? 

15. How "keep in the love of God"? 

16. Repeat his commitment and show its bearing 
on the situation. 

17. From the Book of Jude give twenty mani- 
festations of sin, and twelve results. 

18. Make a study of the New Testament teach- 
ing concerning evil angels (Jude 6, cp. 2 Pet. 2:4; 
Matt. 25: 41; Rev. 12: 7; Eph. 6: 12; Col. 2: 15; 1 
Cor. 6:3; Jas. 2:19; 1 Thess. 3:5; Mark 1:13; 
Acts 26: 18). 



178 EPISTLES AND REVELATION 



DIVISION IV. REVELATION OF 
JESUS CHRIST 

The Eternal Victory of Christ and the 
Redeemed 

The only successful interpretation of the Book 
of Revelation is found in taking the general scope 
of the book. Any minute and detailed attempt 
that^ we have seen is unsatisfactory. There are 
some of the figures and visions used that to us, 
in our imperfect development and in the incom- 
plete history of the church, seem unintelligible. 
We should hold our minds open to the truth and 
be ready to recognize its fulfillment when it comes. 
Any dogmatic teaching seems too much like the 
teaching of the Pharisees, who failed to recognize 
in the personal ministry of Jesus, their Messiah, 
because he did not fulfill their conceptions and 
dictums. The only satisfactory introduction is 
found in the text itself, which deals with the 
authorship, nature, origin, method and intention 
of the book. The first sentence constitutes its 
title and indicates its nature, origin and method. 
The key of the entire book is found in Christ's last 
charge to John: "Write, therefore, the things 
which thou sawest, the things which are and shall 
come to pass after these." 

"The prophecy of this book" is that Christ and 
his church shall triumph over Satan and his king- 



REVELATION 



179 



dom. Blessed is the man who understands this! 
The first divisions are: (1) The Christ; (2) his 
instruction to the churches whereby they may 
triumph; (3) the assurance of that final victory. 



LESSON XVIII. 

Christ and His Messages to the 
Churches. 

REV. 1:1-3:22. 

These messages are not only his messages to the 
seven churches, but all that have existed from that 
time until the present. We have been unable to 
think of any other. Here the student wlil find a de- 
scription of his own home church and Christ's mes- 
sage to it. 

I. INTRODUCTION TO THE ENTIRE BOOK 

It is the unanimous opinion of conservative 
critics that the Book of Revelation was written by 
John the apostle (Rev. 1:1, 4, 9; 22: 8). The 
time of his exile to Patmos is uncertain, but the 
reason is evident (1: 9). Many modern critics 
believe that John wrote this book between 68 and 
70 A. D., before the destruction of Jerusalem. 
Whether this be true or not, it is evident that con- 
siderable time had elapsed since the organization 
of these churches. They had endured persecutions 
and trials. They had developed congregational 
characteristics, and were beset by dangers which 



180 EPISTLES AND REVELATION 



the risen and glorified Lord and Saviour regarded 
with divine compassion. 

Some have laid great stress on the difference in 
form and style between the Book of Revelation 
and the fourth Gospel; some to discredit his 
authorship of Revelation, others to disprove his 
authorship of the Gospel. Whatever difference 
there may be can be explained in view of the 
fact that this is prophecy, and that its imagery is 
decided largely by the apocalyptic visions of 
Ezekiel and Daniel. The Gospel is the product of 
brooding thought. It has been said that this is 
the most Jewish of all the New Testament books, 
while the fourth Gospel is the most Christian. 
This difference can easily be explained by the fact 
that Revelation is filling the outline of the Hebrew 
prophets. Besides, this is not the revelation of 
the Holy Spirit to John, in the ordinary sense of 
inspiration, but, as the opening words of the book 
indicate, it is "the revelation of Jesus Christ, 
which God gave him to show unto his servants." 
This is Christ's last message to men. In these 
important ways it differs from any other book in 
the sacred library- It is not a book of church 
doctrines, but is primarily a book of judgment, 
and deals with the truths of divine government. 
In this we find ourselves in the realm of the Old 
Testament. It is the "I am," "the One who is, 
who was, and who is to come" — revealing his plan 
and purpose for the world in "the Son of man." 
He is exalting his church to the place promised 
to Israel. 



REVELATION 



181 



II. CONTENTS OF REVELATION— CHAPTERS 
1-3 

1. "The things which thou sawest." — These 
words evidently designate the first division of the 
book, and refer to the vision of glory that John 
saw when he beheld "the Son of man." Before 
even the introduction are the prologue and the 
threefold blessing: "Blessed is he that readeth, 
that heareth, that keepeth the words of this 
prophecy." 

The introduction consists of the benediction for 
"grace and peace unto you," from the eternal One 
and his messengers; from Jesus Christ, the re- 
vealer of the eternal Father, the victor over Satan 
and the grave, the ruler of the kings of the earth. 
Unto him, because of his love and grace in forgive- 
ness, inheritance and honor bestowed upon men, 
are due glory and dominion forever. This agrees 
with Paul's teaching concerning the regnancy of 
Jesus Christ (1 Cor. 15: 20-28). Then follows 
the central truth of the entire book, declaring that 
this glorious Christ shall be revealed in glory to 
both Jews and Gentiles, for the eternal One has 
decreed it. 

In describing the vision of "the Son of man," 
John lays down the conditions most favorable for 
such a revelation He had been faithful and 
patient in suffering for and in the testimony of the 
word of God and Christ, and he was in the Spirit 
on the Lord's Day. In communion with his body 
and blood on the Lord's Day, faithful Christians 



182 EPISTLES AND REVELATION 



in every age receive their truest vision of their 
Christ. The vision of glory of which he was com- 
manded to write is the most wonderful in human 
speech (Rev. 1:12-18). When he saw, he fell, 
and the Son of man touched him with His hand 
of power, and gave him the assurance of hope. 
He also saw the relation of Christ to his church 
and the conquering of his gospel. Then was re- 
peated the commission, which is the outline of the 
entire book. 

2. The Things Which Are. — To understand this 
division, we must keep before us the vision of the 
One who moves in the churches, unifying them 
into the church of Christ, by his presence and 
authority. They were not the source of the light, 
but light-bearers. Thus the Lord, revealed in all 
the fullness of his glory, is concerned with the 
shining of the church in the midst of darkness. To 
each congregation he said, "I know thy works." 

III. THE SEVEN CHURCHES 

1. The Church' in Ephesus, apostolic in form 
and doctrine, but lacking in love. The Lord in- 
troduces himself as "he that holdeth the seven 
stars in his hand; he that walketh in the midst of 
the seven golden lampstands." The introduction 
is appropriate to their needs. It is evident that 
this church fulfilled the apostolic ideal as to organ- 
ization; the ministry is proper; their opposition to 
false teaching and human standards is faultless. 
Outwardly everything is in perfect order. For 
this the Lord commends them (2:2, 3). There 



REVELATION 



183 



are seven — the perfect number — points of approval. 
But the eye of a loving Saviour sees one thing 
lacking. "I have against thee, that thou didst 
leave thy first love." That is all. But now con- 
sider all this perfect form with love absent. It is 
like a splendid building without its bond of love 
which makes it a home. From what had they de- 
parted? Their "first love." What is that? First love 
is the love of espousal (2 Cor. 11: 2, 3). He passes 
at once to his words of warning and counsel to the 
church, but what an awful rebuke he has given. 
For what does a church exist but to be thrilled 
with its love for Christ, the heavenly bridegroom, 
and with him to bring children into the family of 
God and to train them to love and honor him? 
The elements of first love are simplicity, purity, 
trust and real joy — joy expressed in enthusiasm. 
What is perfect form and order without these? 
The Ephesian church was commended for "works," 
"toil," "patience," "hatred of evil men," "true 
doctrine," "endurance for his name," "untiring 
service," and "hatred of false works of the Nico- 
laitans." A wife may be commended for faith- 
fulness to her husband after love has gone, but she 
is to be pitied; so with a church. Then follows 
the promise: "To him that overcometh, to him will 
I give to eat of the tree of life," which is life with 
all the joy missed in this. 

2. To the church in Smyrna, poor and perse- 
cuted. The Master introduced himself to these with 
all the dignity and power of his initial address to 
John: "The first and the last, which was dead 



184 EPISTLES AND REVELATION 



and is alive." This church was in the midst of great 
persecution. To these he is the living One who 
"possesses the keys of death and Hades." He has 
no word of condemnation, because persecution had 
purified the church. "But thou art rich" is 
worth more than seven times as many pronounce- 
ments on the Ephesian church. The promise is 
the one needed under such trials: "Be thou faith- 
ful until death, and I will give thee the crown of 
life. . . . He that overcometh shall not be hurt by 
the second death." 

3. To the church at Pergamum: they had his 
name. The Christ represents himself as wielding 
the sword, which is the word of God, by which he 
overcame Satan, and by which they might be victo- 
rious. As a just Lord, he makes due allowance for 
them in view of this being Satan's abode. In it 
all, they had been loyal to the central fact of Chris^ 
tianity and preserved their faith in its Lord. The 
condemnation of the Lord is not against the entire 
church, but individuals who held the teaching of 
Balaam, and others who held the teaching of the 
Nicolaitans. The condemnation of the church was 
that they tolerated such persons. What was the 
teaching of Balaam? "Thou hast there some who 
hold the teaching of Balaam ... to eat things 
sacrificed to idols and to commit fornication;" or, 
in other words, they held a doctrine that excused, 
or led to, eating things offered to idols and forni- 
cation (Num. 22: 1-25; 33: 16). This doctrine, 
freely stated, is this: Seeing these are the covenant 
people of God, and no man can curse them, they 



REVELATION 



185 



may indulge themselves. These, like Balaam, 
taught for hire. The teaching of the Nicolaitans 
resulted in the same license which threatened the 
life of the entire church and all Pergamum. To 
them the Master said, "Repent, or else I will come 
to thee quickly with the sword of my mouth, " 
which is the word of death and judgment to all 
who live wickedly, as well as the manna of life to 
the pure in heart. This suggests the appropriate 
promises to the select. 

4. To the church at Thyatira, given to cor- 
ruption. To these he declares himself to be the 
Son of God, swift and terrible. Even in this 
church there were some things to commend. 
Their sins seem to be little different from those 
of Pergamum, except that the church had adopted 
this teaching and fostered a leader and was fol- 
lowing her who had persecuted the prophets of 
God. Like Jezebel, she and her children should 
die the death that would make known the power 
of God. Then follow the appropriate warning and 
promise. 

5. To the Church in Sardis. — "Thou art dead." 
The Christ here declares himself to be Lord of the 
churches and of their messengers. It was in 
failing to recognize this that they "had a name 
to live, but art dead." They had imperfectly 
comprehended his power and willingness to aid, 
and hence no work was completed. There were a 
few names in Sardis which did not defile them- 
selves, and these few were struggling to keep this 
dead body alive. They were discouraged and the 



186 EPISTLES AND REVELATION 



church was "ready to die." These were doubtless 
trying to keep it alive by various devices, besides 
calling on Him who was its Lord and had all the 
messengers of all the churches at his command 
for their help. To the faithful he promises robes 
of white, and though the church be blotted out, 
their names should not be blotted out of the book 
of life, and he would confess them before the 
heavenly Father and his angels. 

6. To the church in Philadelphia, the evangel- 
istic church. The Christ introduces himself to 
this aggressive church as the holy and true One, 
who had the keys of the kingdom of promise. He 
is its royal Master and men must be admitted on 
his terms. He had set before them an open door 
which none could shut, and though they had only 
a little power, they had kept his word and honored 
his name, and he would give them victory and 
make their enemies to worship before them, and 
to know that he loved them. The Lord in all ages 
has thrown open the doors of opportunity to the 
missionary church, the church that has been fai +v >- 
ful to its opportunities and has kept his word and 
honored his name. To the church at Philadelphia 
he has only a slight condemnation, more implied 
than expressed. Some had been hindered by the 
persecutions of those who said they were Jews, 
but were not. These, and the synagogue of Sa^n 
as well, shall be made to recognize the evangelistic 
church. Only such a church does he promise to 
keep from the hour of trial, which is to come upon 
the whole world, to try them that dwell upon the 



REVELATION 



187 



earth. Such a church is a pillar in the temple of 
God. 

7. Laodicea, the apostate church. Jesus is to 
such the faithful and true Creator, who made them 
for his own glory, which they have denied. For 
such a church he has no word of commendation. 
They were dignified, decorous, rich in this world 
and self-satisfied, but blind to the purpose for 
which they had been created. All he could prom- 
ise to them was reproof and chastisement, if per- 
chance some might repent. Since he had lived his 
life amid a self-righteous and spiritually blind 
people, and, having overcome, had sat down with 
his Father on his throne, he promises the same to 
those who would repent and overcome the inertia, 
hate and persecution of such a church. 

QUESTIONS AND TOPICS FOR DISCUSSION 

1. What is the most satisfactory method of in- 
terpreting the Book of Revelation? 

2. Discuss the authorship, origin, nature and in- 
tention of the book. 

3. Give the three divisions outlined in the text. 

4. How does this book differ from all others in 
the Bible? 

5. Give an analysis of the introduction. 

6. Give the vision of glory seen by John. 

7. Describe conditions in the Ephesian church 
and give Christ's message to them. 

8. Do the same for Smyrna, Pergamum, Thy- 
atira, Sardis, Philadelphia and Laodicea. 



188 EPISTLES AXD REYELATIOX 



9. Give the introduction of the Christ to each 
church and show the appropriateness. 

10. Give Christ's promise to each church or in- 
dividual. 

12. What was the teaching of Balaam and ef- 
fect? 

13. What the teaching of the Nicolaitans? 

14. Why no condemnation of the Smyrna 
church? 

15. What victories promised to the missionary 

church? 

16. For what church did Christ have no word o. 
commendation? 



LESSON XIX. 
CHRIST AND THE KINGDOM 
Rev. 4:1-22:21 

I. OUR OBJECT 

In general, we may say that this part of the 
book describes what was future in John's time; 
but a more important question now confronts us. 
Are we to consider this as strictly continuous, the 
events and visions following in chronological 
order, or are some of the visions synchronous; i. e.. 
each group containing a prophecy reaching from 
the time of writing to the end of the ages? 

There are many who think the Revelation gives 
five descriptions of the end (Rev. 6: 12-17; 11: 15- 



REVELATION 



189 



19; 14: 18-20; 16: 17-21; 20: 11-15). This would 
mark five parallel lir^s of events, each culminating 
in a vivid description of the final end of all things. 
Study these divisions in this way and compare 
with the analysis of Lesson XVIII. It is not our 
object to expound the Book of Revelation, but to 
encourage the student to the threefold blessing of 
reading, heeding and keeping the things written in 
this book (Rev. 1:3). 

II. "THE THINGS WHICH SHALL COME TO 
PASS AFTER THESE" 

1. It is evident that the third division of the 
Book of Revelation begins with chapter 4, and 
from there to the end we have the things which 
were foretold of the Lord, through John. With 
this division we are now concerned, having de- 
signed to make this a separate lesson. The things 
which John saw and ''the things which are" were 
treated in Lesson XVIII. 

2. Contents. — This division falls into three sec- 
tions. The first with the preparation for the mil- 
lennium (4: 1-18: 24), the second briefly describes 
the millennium, while the third has to do with the 
new heaven and new earth which are to follow. 

The first section is introduced with a vision of 
the "heavenly order." At the center is a throne, 
and on it One who was declared to be holy and 
worthy to receive glory, honor and power from all 
created things. In his hand he holds a book which 
contained the program of the world's history, but 
the book was sealed. None in heaven was worthy 



190 EPISTLES AND REVELATION 



to break the seal and reveal the future, except t v e 
Lamb who was slain. Because of his victories 
over Satan and death, he is able open the book 
and to carry out the plan of God. This is heralded 
by the many voices of the whole creation. The 
fundamental thought seems to be that holiness, 
love and sacrifice are the only victory; or that the 
progress of the world is by the way of the cross. 

The events which follow are set forth in highly 
symbolic language, under the imagery of seals, 
trumpets, plagues and the fall of Babylon. 

The first seal is opened, and one representing 
false authority "goes forth conquering and to con- 
quer/*' The second is opened, and military carnage 
is manifested. The third seal is opened, and want 
and starvation follow commercial despotism. The 
fourth seal is opened, and death and sorrow fill the 
earth. Thus is set forth the nature of evil. "When 
the fifth seal is opened, the cry of martyrs arises 
and they are robed in white. The sixth is imme- 
diately followed by the day of the wrath of the 
Lamb, and by the holding back of God's wrath and 
a vision of the redeemed. When the seventh seal 
was opened, all heaven was silent for half an hour, 
folic wed by the blast of seven trumpets, which 
may be traced as above. 

The long-continued sin of man has been that 
of refusal to submit to God's authority, and con- 
sequently a devotion to the lower nature which 
brings the plagues of God upon him. Evil has 
done its worst, and now judgment begins without 
mercy, which results in a complete overthrow of 



REVELATION 



191 



Babylon, which stands for fierce and organized 
iniquity in the history of mankind. 

Then follows a brief description of the millen- 
nium, when Christ reigns instead of evil. Satan 
is released for a time, but finally cast into the 
lake of fire, and evil men are judged according 
to their works. Then follows the blessed consum- 
mation, the New Jerusalem filled with the sons of 
God, the marriage of the Lamb, a new Holy of 
Holies, and the restored paradise. 

This all seems too good to be true, and John 
gives the assurance of God, the testimony of Jesus, 
and the mission of the Spirit and the church, to 
confirm the prophecy of this book. The Bride- 
groom declared, "I come quickly," and the church, 
his bride, answers, "Come, Lord Jesus." 

QUESTIONS AND TOPICS FOR DISCUSSION 

1. Give the outlook of Revelation. 

2. Are the church and the kingdom of God 
identical? 

3. Are there five descriptions of the end or not? 

4. What is to be the result of this conflict? 

5. What is therefore the prophecy of this book? 

6. Describe the throne from the text. 

7. What was the sealed book? 

8. Give the account of the opening of each seal. 

9. Give an account of each trumpet. 

10. Give in detail the parenthesis (10: 1-11: 
14). 

11. Give the plagues and significance. 

12. Give an account of the fall of Babylon. 



192 EPISTLES AND REVELATION 



13. Outline the millennium. 

14. What is the first resurrection? 

15. Give the judgment of Satan. 

16. What is the second death? 

17. Describe the New Jerusalem, the new crea- 
tures, the new bride, the new Holy of Holies, the 
new paradise. 

18. What assurances are given in the epilogue 
that these glorious things are true? 

19. What warning concerning defacing this 
book? 

20. What is the purpose of Revelation? 



LESSON XX. 

Use questions from 1 to 345 in the back of 
scholar's book. 



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